Untitled - Prabhupada

SRIMADBHAGAVATAMSrinuul-Bhagavatam, an epic philosophical andliterary classic, holds a prominent position inIndia's voluminous written wisdom. The timelesswisdom of India is expressed in the Vedas, ancientSanskrit texts that touch upon all fields of humanknowledge. Originally preserved through oral tr]ldition,the Vedas were first put into writing by SrilaVyasadeva, the "literary incarnation of God." Aftercompiling the Vedas Srilaasadeva was inspiredby his spiritual master, to present their profoundessence in the form of Srinuul-Bhagavatam. Knowna,s "the ripened fruit of the tree of Vedic literature,"Srinuul-Bhagavatam i the mo t complete and authoritativeexposition ofedic knowledge.After Yt;iting the Bhagavatam, Vyasa taught it tohi son. deva Go vii.mi, who later spoke theBhagavatam to iaharaja Parikit in an assembly ofag on the bank of the sacred Ganges River. Although:\iaharaja Parit was a great rajari (saintlyking) and the emperor of the world, when hereceived notice of hi death seven days in advance, herenounced his entire kindgom and retired to thebank of the Ganges to seek spiritual enligh,tenment.The qu Lion of King Parikit . and SukadevaGos'Tii.mi.illuminating answers, concerning everythingfrom the nature of th,e self to the origin of theuniver. are the basis of Srinuul-Bhagavatam.Thi edition of Bhagavatam is the only completeEngli h tran lation with an elaborate and scholarlycommentary. and it is the first edition widely availableto the English-reading public. This work is theproduct of the scholarly and devotional effort of HisDivine Grace A. C. Bhaktivedanta Swami Prabhupada.the world's most distinguished teacher ofIndian religious and philosophical thought.HisSan krit scholarship and intimate familiarity withedic culture combine to reveal to the West a magnificentexposition of this important classic.With its comprehensive system of providing theoriginal Sanskrit text, Roman transliteration, preciseword-for-word equivalents, a lucid English translationand a comprehensive commentary, it will appealto scholars, students and laymen alike. The entiremultivolume text, presented by the BhaktivedantaBook Trust promises to occupy a significant place inthe intellectual, cultural and spiritual life of modernman for a long time to come.

ALL GLORY TO 5Rl GURU AND GAURANGASRIMADBHAGAVATAMofKSNA-DVAIPAYANA VYASAwl'< t41ctt 'f{ '11t:HIIOI mu: I.-.pu i:fiOI(¥41 I ¥4'1"111'1 :q' '1": W II fiJ '"' "'"''llflij ISq€"'1( IIRt(' :q- W€4M'(ot :l4Rtiro • :q' mm "sri-rajovacayena yeniivatare'{Wbhagavan harir iSvarab,karoti kar'{W-ramya"{timano-jfidni ca nab, prabhoyac-chrovato 'paity aratir vitr$"{tclsattvam ca suddhyaty acire'{W pumsab,bhaktir harau tat-purU$e ca sakhyamtad eva haram vada manyase cet (p. 40)'"'

.BOOKS byHis Divine GraceA. C. Bhaktivedanta Swami PrahhupidaBhagavad-gita As It IsSrimad-Bhagavatam, Cantos 1-10 (50 Vols.)Sri Caitanya-caritiilllTta (17 Vols.)Teachings of Lord CaitanyaThe Nectar of DevotionThe Nectar of InstructionSri I8opaniadEasy Journey to Other PlanetsQa Consciousness: The Topmost Yoga SystemQa, the Supreme Personality of Godhead (3 Vols.)Perfect Questions, Perfect AnswersDialectical Spiritualism-A Vedic View of Western PhilosophyTeachings of Lord Kapila, the Son of DevahutiTranscendental Teachings of Prahlad MaharajaJ}.a, the Reservoir of PleasureLife Comes From LifeThe Perfection of YogaBeyond Birth and DeathOn the Way to J}.aGeetar-gan (Bengali)Raja-vidya: The 1\ing of KnowledgeElevation to J}.a ConsciousnessKrsna Consciousness: The Matchless GiftBk to Godhead Magazine (Founder)A complete catalog is available upon requestBhaktivedanta Book Trust3764 Watseka AvenueLos Angeles, California 90034Endpapers: Sukadeva Gosvami speaking Srimad­Bhiigavatam to Maharaja Parikit in the presence ofexalted sages.

Reader interested in the subject matter of this bookare invited by the International Society for Krishna Consciousnessto oorrespond with its Secretary.International Society for Krishna Consciousness3764 Watseka AvenueLos Angeles, California 90034First Printing, 1977: 50,000 oopies© 1977 Bhaktivedanta Book TrustAll Rights ReservedPrinted in the United States of AmericaLibrary of Congress Cataloging in Publication Data (Revised)Puranas. BhAgavatapuriina.Snmad-BhAgavatam.Includes bibliographical references and indexes.CONTENTS: Canto l. Creation. 3 v.-Canto 2.The oosmic manifestation. 2 v.-Canto 3. Thestatus quo. 4 v.-Canto 4. The creation of theFourth Order. 4 v.-Canto 5. The creativeimpetus. 2 v.l. Chaitanya, 1486-1534. I. BhaktivedantaSwami, A. C., 1896- II. Title.BL1135.P7A22 1972 73-169353ISBN 0-912776-98-6

Table of ContentsPrefaceIntroductionIXxmCHAPTER SIXTheofiliellemonPUbmi 1Chapter Summary 1Taking Shelter of the Supreme Controller 3Putana Attempts to Poison Baby ?a 11The Lord's Forms Are Always Omnipotent 16Vedic Mantras: Practical Protection From Danger 21Putana Freed From Material Contamination 29Transcendental Relationships With Lord Sri ?a 34CHAPTER SEVENThe of ilie Demon Tfl}ivarta 39Chapter Summary 39The Root Cause of All Suffering 42Pregnancy Never a Burden in Vedic Society 45a's Pastime of Breaking the Cart 47Human Society Requires an Ideal Class of Men 56T:ravarta, Demon in the Form of a Whirlwind 62Yogesvara, the Source of All Mystic Power 67Protection by the Supreme Personality of Godhead 73CHAPTER EIGHT:Wrd Krsna Shows ilie Universal Fonn. . .Within His Mouili 81v

mSrimad-BhiigavatamChapter Summary 81The Science of the Soul's Transmigration 86l).a's Name-giving Ceremony Performed Secretly 92God Is One, Yet He Has Many Names and Forms 99The Childhood Play of the Supreme Lord 105l).a's Playmates Complain, "l).a Has Eaten Earth" 117l).a's Mouth Reveals the Cosmic Manifestation 123The Ultimate Proprietor of Everything 128Nanda Maharaja and Mother Yasoda's Past Lives 136Avoiding the Risky Life of Material Existence 139CHAPTER NINEMother YaSoda Binds Lord Krsna 143. . .Chapter Summary 143Advanced Devotees Cherish l).a's Mother'sDescription 14 7The Supreme Lord Chased by Mother Yasoda 153The All-pervading Supreme Cause of all Causes 158The Lord Can Be Controlled by Unalloyed Devotion 164CHAPTER TENDeliverance of the Yamala-arjuna Trees 111Chapter Summary 171The Abominable Behavior of Nalakuvara and Mal).igriva 173Western Civilization: Wine, Women and Gambling 179Punar Mi4ikoBhava: "Again Become a-Mouse" 185The Symptoms of a Saintly Person 192Child l).a Uproots the Yamala-arjuna Trees 200l).a Exists Before the Creation 205God Consciousness Cannot Be Manufactured 212

Table of ContentsvuCHAPTER ELEVENThe Childhood Pastimes of Krsna 219. . .Chapter Summary 219Kt:Qa's Pastimes Bewilder Nanda and the Cowherd Men 221The Supreme Personality of Godhead Late for Lunch 231Kt:Qa Consciousness's Forward March, Past and Present 241The Vedic System of Education 248The Bakasura Demon Swallows Lord Kt:Qa 255Srimad-Bhagavatam: Transcendental Happiness andFreedom From All Misery 264CHAPTER TWELVEThe Killing of the Demon Aghasura 267Chapter Summary 267Thousands of Cowherd Boys Go With Kt:Qa to the Forest 269Spiritual Enjoyment in the Spiritual World 272Srimad-Bhagavatam Stops the Cycle of Birth and Death 276Aghasura Assumes the Form of a Python 281Kt:Qa Kills Aghasura From Within the Mouth 292Spiritual Individuality and Liberation Demonstrated 295Simply by Thinking of Kt:Qa, One Can Attain Him 302Appendixes309The Author 311References 313Glossary of Personal Names 315General Glossary323Sanskrit Pronunciation Guide 329Index of Sanskrit Verses 333General Index 343

PrefaceWe must know the present need of human society. And what is thatneed? Human society is no longer bounded by geographical limits to particularcountries or communities. Human society is broader than in theMiddle Ages, and the world tendency is toward one state or one humansociety. The ideals of spiritual communism, according to Srimad­Bhagavatam, are based more or less on the oneness of the entire humansociety, nay, of the entire energy of living beings. The need is felt bygreat thinkers to make this a successful ideology. Srimad-Bhagavatamwill fill this need in human society. It begins, therefore, with the aphorismof Vedanta philosophy janmiidy asya yata/:t to establish the ideal ofa common cause.Human society, at the present moment, is not in the darkness ofoblivion. It has made rapid progress in the field of material comforts,education and economic development throughout the entire world. Butthere is a pinprick somewhere in the socialbody at large, and thereforethere are large-scale quarrels, even over less important issues. There isneed of a clue as to how humanity can become one in peace, friendshipand prosperity with a common cause. Srimad-Bhagavatam will fill thisneed, for it is a cultural presentation for the re-spiritualization of theentire human society.Srimad-Bhagavatam should be introduced also in the schools and colleges,for it is recommended by the great student-devotee PrahladaMaharaja in order to change the demoniac face of society.kaurniira acaret prajfwdharrniin bhagavattin ihadurlabham rniin'U§aril janmatad apy adhruvam arthadam(Bhag. 7.6.1)Disparity in human society is due to lack of principles in a godlesscivilization. There is God, or the Almighty One, from whom everythingemanates, by whom everything is maintained and in whom everythingix

XSrimad-Bhagavatamis merged to rest. Material science has tried to find the ultimate sourceof creation very insufficiently, but it is a fact that there is one ultimatesource of everything that be. This ultimate source is explainedrationally and authoritatively in the beautiful Bhiigavatam or Srimad­Bhagavatam.Srimad-Bhiigavatam is the transcendental science not only for knowingthe ultimate source of everything but also for knowing our relationwith Him and our duty towards perfection of the human society on thebasis of this perfect knowledge. It is powerful reading matter in theSanskrit language, and it is now rendered into English elaborately so thatsimply by a careful reading one will know God perfectly well, so much sothat the reader will be sufficiently educated to defend himself from theonslaught of atheists. Over and above this, the reader will be able to convertothers to accepting God as a concrete principle.Srimad-Bhagavatam begins with the definition of the ultimate source.It is a bona fide commentary on the Vedanta-sutra by the same author,Srila Vyasadeva, and gradually it develops into nin cantos up to thehighest state of God realization. The only qualification one needs to studythis great book of transcendental knowledge is to proceed step by stepcautiously and not jump forward haphazardly like with an ordinarybook. It should be gone through chapter by chapter, one after another.The reading matter is so arranged with its original Sanskrit text, itsEnglish transliteration, synonyms, translation and purports so that one issure to become a God-realized soul at the end of finishing the first ninecantos.The Tenth Canto is distinct from the first nine cantos because it dealsdirectly with the transcendental activities of the Personality of GodheadSri l(r:Qa. One will be unable to capture the effects of the Tenth Cantowithout going through the first nine cantos. The book is complete intwelve cantos, each independent, but it is good for all to read them insmall installments one after another.I must admit my frailties in presenting Srimad-Bhiigavatam, but stillI am hopeful of its good reception by the thinkers ad leaders of societyon the strength of the following statement of Srimad-Bhagavatam(1.5.11):tad-mg-vi.sargo janatagha-viplavoyasmin prati-slokam abaddhavaty api

PrefaceXInamdny anantasya ya.So 'nkitdni yacchnwanti gayanti grlJ(lnti sadhavaQ,"On the other hand, that literature which is full with descriptions of thetranscendental glories of the name, fame, form and pastimes of the unlimitedSupreme Lord is a transcendental creation meant to bring about arevolution in the impious life of a misdirected civilization. Such transcendentalliteratures, even though irregularly composed, are heard,sung and accepted by purified men who are thoroughly honest."om tat satA. C. Bhaktivedanta Swami

Introduction"This Bhagavata Pura{Ul is as brilliant as the sun, and it has arisenjust after the departure of Lord :Kr!?r;ta to His own abode, accompanied byreligion, knowledge, etc. Persons who have lost their vision due to thedense darkness of ignorance in the age of Kali shall get light from thisPuralJ.Cl." (Snmad-Bhagavatam 1.3.43)The timeless wisdom of India is expressed in the Vedas, ancientSanskrit texts that touch upon all fields of human knowledge. Originallypreserved through oral tradition, the Vedas were first put into writingfive thousand years ago by S rila Vyasadeva, the "literary incarnation ofGod." Mter compiling the Vedas, Vyasadeva set forth their essence inthe aphorisms known as Vedanta-satras. Srimad-Bhagavatam isVyasadeva's commentary on his own Vedanta-satras. It was written inthe maturity of his spiritual life under the direction of Narada Muni, hisspiritual master. Referred to as "the ripened fruit of the tree of Vedicliterature," Srimad-Bhagavatam is the most complete and authoritativeexposition of Vedic knowledge.Mter compiling the Bagavatam, Vyasa ipressed the synopsis of itupon his son, the sage Sukadeva Gosvami. Sukadeva Gosvami subsequentlyrecited the entire Bhagavatam to Maharaja Pariit in an assemblyof learned saints on the bank of the Ganges at Hastinapura (nowDelhi). Maharaja Pariit was the emperor of the world and was a greatrajar§i (saintly king). Having received a warning that he would diewithin a week, he renounced hi; entire kingdom and retired to the bankof the Ganges to fast until death and receive spiritual enlightenment.The Bhagavatam begins with Emperor Parik?it's sober inquiry toS ukadeva Gosvami: "You are the spiritual master of great saints anddevotees. I am therefore begging you to show the way of perfection forall persons, and especially for one who is about to die. Please let me knowwhat a man should hear, chant, remember and worship, and also what heshould not do. Please explain all this to me."Sukadeva Gosvami's answer to this question, and numerous otherquestions posed by Maharaja Parik?it, concerning everything from thenature of the self to the origin of the universe, held the assembled sagesxiii

xivSrimad-Bhagavatamin rapt attention continuously for the seven days leading to the King'sdeath. The sage Siita Gosvami, who was present on the bank of theGanges when Sukadeva Gosvami first recited Srimad-Bhiigavatam, laterrepeated the Bhiigavatam before a gathering of sages in the forest ofNaimiaraJ;J.ya. Those sages, concerned about the spiritual welfare of thepeople in general, had gathered to perform a long, continuous chain ofsacrifices to counteract the degrading influence of the incipient age ofKali. In response to the sages' request that he speak the essence of Vedicwisdom, Siita Gosvami repeated from memory the entire eighteen thousandverses of Srimad-Bhagavatam, as spokeri by Sukadeva Gosvami toMaharaja Parikit.The reader of Srimad-Bhagavatam hears Siita Gosvami relate thequestions of Maharaja Parikit and the answers of Sukadeva Gosvami.Also, Siita Gosvami sometimes responds directly to questions put bySaunaka i, the spokesman for the sages gathered at NaimiaraQya. Onetherefore simultaneously hears two dialogues: one between MaharajaParikit and Sukadeva Gosvami on the bank of the Ganges, and anotherat Naimiar&Qya between Siita Gosvami and the sages at Naimiar&QyaForest, headed by Saunaka i. Furthermore, while instructing KingParikit, Sukadeva Gosvami often relates historical episodes and givesaccounts of lengthy philosophical discussions between such great souls asthe saint Maitreya and his disciple Vidura. With this understanding ofthe history of the Bhagavatam, the reader will easily be able to follow itsintermingling of dialogues and events from various sources. Since philosophicalwisdom, not chronological order, is most important in the text,one need only be attentive to the subject matter of Srimad-Bhagavatamto appreciate fully its profound message.The translator of this edition compares the Bhagavatam to sugarcandy-wherever you taste it, you will find it equally sweet andrelishable. Therefore, to taste the sweetness of the Bhagavatam, one maybegin by reading any of its volumes. Mter such an introductory taste,however, the serious reader is best advised to go back to Volume One ofthe First Canto and then proceed through the Bhagavatam, volume aftervolume, in its natural order.This edition of the Bhagavatam is the first complete English translationof this important text with an elaborate commentary, and it is thefirst widely available to the English-speaking public. It is the product of

IntroductionXVthe scholarly and devotional effort of His Divine Grace A. C. BhaktivedantaSwami Prabhupada, the world's most distinguished teacher ofIndian religious and philosophical thought. His consummate Sanskritscholarship and intimate familiarity with Vedic culture and thought aswell as the modern way of life combine to reveal to the West a magnificentexposition of this important classic.Readers will find this work of value for many reasons. For those interestedin the classical roots of Indian civilization, it serves as a vastreservoir of detailed information on virtually every one of its aspects.For students of comparative philosophy and religion, the Bhiigavatamoffers a penetrating view into the meaning of India's profound spiritualheritage. To sociologists and anthropologists, the Bhiigavatam reveals thepractical workings of a peaceful and scientifically organized Vedicculture, whose institutions were integrated on the basis of a highlydeveloped spiritual world view. Students of literature will discover theBhiigavatam to be a masterpiece of majestic poetry. For students of psychology,the text provides important perspectives on the nature of consciousness,human behavior and the philosophical study of identity.Finally, to those seeking spiritual insight, the Bhagavatam offers simpleand practical guidance for attainment of the highest self-knowledge andrealization of the Absolute Truth. The entire multivolume text, presentedby the Bhaktivedanta Book Trust, promises to occupy a significantplace in the intellectual, cultural and spiritual life of modern man for along time to come.-The Publishers

His Divine GraceA. C. Bhaktivedanta Swami PrabhupadaFounder-Acarya of the International Society for Krishna Consciousness

PLATE ONEOne day the demoness Putana came down from outer space intoGokula, the home of Nanda Maharaja. Having been sent by the cruelKing Karilsa to kill all the babies in the Vndavana area, Putana displayedher mystic power and assumed the disguise of a very beautifulwoman. Taking courage, she immediately entered ).a's bedroomwithout permission, but everyone was so overwhelmed by her beautythat they did not protest. The baby KJ}.a, who resembled a fire coveredby ashes, looked upon Putana and thought that He would have to killher. Putana could understand the great potency of J}.a, but, enchantedby the influence of ).a's internal energy, she took KJ}.a upon her lapanyway and offered Him her poison-smeared breast to suck. Suddenly,baby KJ}.a became very angry at Putana, and taking hold of her breast,He squeezed it very hard with both hands and began to suck out both thepoison and her life. In unbearable agony, Putana perspired heavily,flailed her arms and legs wildly, and cried out, "Please leave me, leaveme! Suck my breast no longer!" But J}.a persisted, and as the demonesslost her life she assumed her original, huge form. Then, before theamazed gopis, KJ}.a began fearlessly playing on the breast of Putana'stwelve-mile-long corpse. (pp. 1-16).

PLATE TWOJust after baby K:rl?:Q.a turned three months old, mother Yasoda sawthat He was slanting His body in an attempt to rise and turn around. Tocelebrate this auspicious occasion, she arranged to observe the Vedicceremony called utthana, a bathing ceremony performed when a child isdue to leave the house for the first time. So mother Yasoda called togetherthe other women of the neighborhood to assist her, and the brahmaT_Lasjoined by chanting Vedic hymns while professional musicians playedtheir instruments and sang. (pp. 44-45)f

PLATE THREEDuring baby Kr1,1a's utthiina ceremony, mother Yasoda saw that Hewas falling asleep, and she placed the child in a cradle underneath ahousehold cart. While the child slept, mother Yasoda became absorbed inreceiving guests. When K:r1,1a awoke, He began crying for His mother,wanting to drink the milk from her breast. But mother Yasoda could nothear Him. All of a sudden K:r1,1a threw His legs upward and struck thecart, and although His legs were as soft as newly-grown leaves, the cartturned over violently and collapsed. The wheels separated from the axle,the hubs and spokes fell apart, and the pole of the handcart broke. Onthe cart there were many little utensils made of various metals, and all ofthem scattered hither and thither. When mother Yasoda,NandaMaharaja and their guests saw the situation, they began to wonder aloud:"Is it the work of some demon or evil planet?" Then the small childrenpresent said, "As soon as baby K:r1,1a kicked the cart's wheel, the cartcollapsed. There is no doubt about it." But the adults could not believethat baby K:r1,1a had such inconceivable power. (pp. 46-52)

PLATE FOUROne day, when mother Yasoda was sitting with Q.a on her lap, shesuddenly observed that He had assumed the weight of the entire universe.Astonished, she had to put the child down. Then she left Q.a sittingin the courtyard and she engaged in her household duties. All atonce a demon named T:rQ.avarta, who was a servant of King Karhsa's,came there in the form of a whirlwind and very easily carried the childup into the air. Covering the whole land of Gokula with particles of dust,T:rQ.avarta began vibrating everywhere with a greatly fearful sound. Fora moment, the whole pasturing ground became overcast with dense darknessfrom the dust storm, and mother Yasoda, unable to find her sonwhere she had placed Him, began to lament pitifully. Meanwhile, thewhirlwind demon took K:rQ.a very high into the sky, but Q.a suddenlybecame heavier than the demon and stopped him from going anyfarther. To T:rQ.avarta, K:rQ.a felt as heavy as a mountain or a huge hunkof iron. But because K:rQ.a was tightly holding on to the demon's neck,the demon was unable to throw Him off. (pp. 60-68)

PLATE FIVEOne day Vasudeva inspired Gargamuni, the family priest of the Yadudynasty, to go to Nanda Maharaja's house in V:fndavana and perform thename-giving ceremony for K:f!;i:t;ta and Balarama. To keep the ceremonyhidden from King Kamsa, Nanda Maharaja requested Gargamuni to performit in Nanda's very secluded cowshed. As Gargamuni cradled babyf?:t;ta in his hands, he said to Nanda Maharaja, "To increase the transcendentalbliss of the cowherd men of Gokula, this child K:f!;i:t;ta will alwaysact auspiciously for you. And by His grace only, you will surpass alldifficulties. Demons cannot harm the demigods, who always have LordVi!;i:t;tU on their side. Similarly, any person or group attached to K:f!;i:t;ta isextremely fortunate. Because such persons are very much affectionatetoward f?:t;ta, they cannot be defeated by demons like the associates ofKaihsa. 0 Nanda Maharaja, in His transcendental qualities, opulence,name, fame and influence, this child of yours is exactly like Naraya:t;ta.You should therefore raise Him very carefully and cautiously."(pp. 82-103)

PLATE SIX!?a would sometimes enter the house of a neighbor and steal curd,butter and milk from the pots in the storeroom. Then the cowherd menwould find Him and angrily say, "Here is the butter thief! Better captureHim!" But !?a would simply go on eating the curd and butter, andwhen He smiled at the cowherd men they would forget everything.(pp. 113-14)

PLATE SEVENOne day, while K_ra was playing with His brother, Balarama, and Hisother small playmates, all K_ra's friends came together and complainedto mother Yasoda. "Mother," they submitted, "K.ra has eaten someearth." Upon hearing this from K:ra's playmates, mother Yasodapicked K_ra up and said, "Dear K_ra, why aie You so restless that Youhave eaten dirt in a solitary place? How is this?" K:ra replied, "Mydear mother, I have never eaten dirt. All my friends complaining againstMe are liars. If you think they are being truthful, you can directly lookinto My mouth and examine it." When K:ra opened His mouth wide,mother Yasoda saw within His mouth all moving and nonmoving entities,outer space and all directions, along with mountains, islands, oceans, thesurface of the earth, the blowing wind, fire, the moon and the stars. Shesaw the planetary systems, water, light, air, sky, and creation bytransformation of false ego. She also saw the senses, the mind, sense perception,and the three qualities goodness, passion and ignorance. She sawthe time allotted for the living entities, she saw natural instinct and thereactions of karma, and she saw the varieties of bodies produced by differentdesires. Seeing all these aspects of the cosmic manifestation, alongwith herself and V:rndavana-dhama. she became doubtful and fearful ofher son's nature. (pp. 117-23)

PLATE EIGHTSometimes KrI).a and Balarama would secretly enter the storeroom,steal yogurt and butter, and feed it to the monkeys. On one such occasionmother Yasoda caught K:rI).a and Balarama in the act. KrI).a was standingon an upside-down wooden grinding mortar, distributing the yogurtand butter to the monkeys as He liked, and Balarama was hiding behinda pillar. When the two boys saw the stick in mother Yasoda's hand, Theybegan to look at her with great anxiety, as if They were afraid she wouldchastise Them. (pp. 152-53)

PLATE NINEOne day K:r?J.la stole some butter and went to a secluded place to eat it.As He ate He looked all around with great anxiety, suspecting He mightbe chastised by His mother. Finally, mother Yasodii found Him by tracingHis butter-smeared footprints, but as she very cautiously approachedK:r?J.la from behind, He suddenly noticed her and quickly began to flee asif very much afraid. While following K:rf?J.la, mother Yasodii, her thinwaist overburdened by her heavy breasts, naturally had to reduce herspeed. Because of following K:r?J.la very swiftly, her hair became loose,and the flowers in her hair were falling after her. Finally, because of hergreat love and devotion, K:r?J.la allowed mother Yasoda to capture Him.(pp. 150-54)

PLATE TENThe two brothers Nalakiivara and Ma1,1igriva were great devotees ofLord Siva, but because of material opulence they became so extravagantand senseless that one day they were enjoying with naked girls in a lakeand shamelessly walking here and there. Suddenly the great saint NaradaMuni passed by, but the two brothers were so maddened by their wealthand false prestige that even though they saw Narada, they remainednaked and were not even ashamed. Just to show them mercy, NaradaMuni cursed them as follows: "These two young men, Nalakuvara andMa1,1igriva, are by fortune the sons of the great demigod Kuvera, but becauseof false prestige and madness after drinking liquor, they are sofallen that they are naked but cannot understand that they are.Therefore, because they are living like trees (for trees are naked but arenot conscious), these two young men should receive the bodies of trees.This will be proper punishment. Nonetheless, after they become treesand until they are released, by my mercy they will have remembrance oftheir past sinful activities. Moreover, by my special favor, after the expiryof one hundred years by the measurement of the demigods, theywill be able to see the Supreme Personality of Godhead, !?I,la, face toface, and thus revive their real position as devotees." (p. 195)

PLATE ELEVENAfter stealing butter one day, Kra had allowed mother Yasoda tocatch Him and bind Him to a grinding mortar. Thus, by His own arrangement,Kra was now ready to fulfill the words of His great devoteearada Muni. Narada Muni had cursed the two brothers Nalakiivara andMaigriva to become twin arjuna trees in Nanda Maharaja's courtyard,butarada had also promised that one day they would see the SupremePersonality of Godhead, Kra, face to face. Seeing the two arjuna treesin front of Him, Kra thought, "These two trees were formerlyNalakiivara and Maigriva. But although these two young men are thesons of the very rich Kuvera, I actually have nothing to do with them. YetNarada Muni is My very dear and affectionate devotee, and therefore,because he wanted Me to come face to face with them, I must do so fortheir deliverance." Having thus decided to deliver the two brothers,Kra dragged the big mortar between the two arjuna trees and caused itto become stuck between them. Then, with great force, .Kra uprootedthe two trees, which trembled severely and fell to the ground with agreat crash. Thereafter, in that very place where the two arjuna treeshad fallen, two great, perfect personalities appeared, their effulgentbeauty illuminating all directions. (pp. 198-202)

PLATE TWELVEIn any situation, K:.;1,1a is always the infinitely powerful Supreme Personalityof Godhead. But just to increase the ecstatic emotion of His intimate,loving devotees like mother Yasoda and Nanda Maharaja, K:.;1,1aagrees to come under their control. Sometimes Nanda Maharaja wouldask K:.;1,1a to bring him his wooden slippers, and K:.;1,1a, with great difficulty,would put the slippers on His head and take them to His father.At such times Nanda Maharaja would exclaim, "My dear Yasoda, justlook at your offspring, K:.;1,1a! See His blackish bodily luster, His eyestinged with red color, His broad chest and His beautiful pearl ornaments.How wonderful He looks, and how He is increasing my transcendentalbliss more and more!" (p. 226)

PLATE THIRTEENOnce an aborigine woman, a fruit vendor, came into Vndavana. "0inhabitants of Vrajabhumi," she called out, "if you want to purchasesome fruits, come here!" Upon hearing this, f?Qa immediately tooksome grains in the palms of His hands and went to barter for some fruits.While f?Qa very hastily approached the fruit vendor, most of the grainsHe was holding fell out of His hands. Nonetheless, the fruit vendor filled!?Qa's hands with fruits, and her fruit basket was immediately filledwith jewels and gold. (pp. 227-28)

PLATE FOURTEENOne day all the boys, including Kr;ta and Balarama, brought their respectivegroups of calves to a reservoir of water to drink. First theanimals drank, and then the boys drank also. Right by the reservoir theboys saw a gigantic body resembling a mountain peak broken and struckdown by a thunderbolt. The boys were afraid even to see such a huge livingbeing. The great creature was actually a demon in the form of a duckwith a very sharp beak. His name was Bakasura, and having come to thereservoir, he immediately swallowed r;ta. When Balarama and theother boys saw that r;ta had been devoured by the gigantic duck, theybecame almost unconscious, like senses without life. (pp. 254-56)

PLATE FIF TEENOne day a great demon named Aghasura appeared in VJ;ndavana. Havingbeen sent by King Kamsa to kill KJ,"Q.a, Aghasura assumed the formof a huge python, as thick as a big mountain and as long as eight miles.He spread his mouth like a big mountain cave and laid down on the road,expecting to swallow KJ,"Q.a and His cowherd boy friends. Upon seeingthis wonderful demon, the cowherd boys were unafraid. On the contrary,at first they thought that it was a statue made in the shape of a greatpython for their enjoyment. Then they began to discuss the demonamong themselves. "Dear friends," said one boy, "is this creature dead,or is it actually a living python with its mouth spread wide just to swallowus all? Kindly clear up this doubt." At last they decided that the creaturewas indeed a huge python who intended to· swallow them up. Then oneboy began to point out the unusual features of the creature: "Dearfriends, just see, this creature's upper lip resembles a cloud reddened bythe sunshine, and its lower lip resembles the reddish shadows of thecloud. On the left and right, the two depressions resembling mountaincaves are the corners of its mouth, and the high mountain peaks are itsteeth." Then all the boys said, "If this creature tries to swallow us, KJ;Q.awill immediately kill him, just as He killed Bakasura." Thus, looking atthe beautiful face of KJ;Q.a and laughing loudly and clapping theirhands, the boys entered the mouth of Aghasura. (pp. 278-86)

CHAPTER SIXThe Killing of the Demon Pii.tanaA summary of the Sixth Chapter is as follows: when Nanda Maharaja,following the instructions of Vasudeva, was returning home, he saw agreat demoniac woman lying on the road, and then he heard about herdeath.While Nanda Maharaja, the King of Vraja, was thinking aboutasudeva's words concerning disturbances in Gokula, he was a littleafraid and sought shelter at the lotus feet of Sri Hari. Meanwhile, Kamsasent to the village of Gokula a Riik?asi named Putana, who was wanderinghere and there killing small babies. Of course, wherever there is noKr!?I.Ul consciousness, there is the danger of such Riik?asis, but since theSupreme Personality of Godhead Himself was in Gokula, Piitana couldaccept nothing there but her own death.One day, Putana arrived from outer space in Gokula, the home ofanda Maharaja, and by displaying her mystic power, she assumed thedisguise of a very beautiful woman. Taking courage, she immediatelyentered Kr!?IJ.a's bedroom without anyone's permission; by the grace ofKr!?IJ.a, no one forbade her to enter the house or the room, because thatwas Kr!?IJ.a's desire. The baby Kr!?IJ.a, who resembled a fire covered byashes, looked upon Putana and thought that He would have to kill thisdemon, the beautiful woman. Enchanted by the influence of yogamdyaand the Personality of Godhead, Putana took Kr!?IJ.a upon her lap, andneither Rohil).i nor Yasoda objected. The demon Putana offered herbreast for K:r!?IJ.a to suck, but her breast was smeared with poison. Thechild Kr!?IJ.a, therefore, squeezed Putana's breast so severely that in unbearablepain she had to assume her original body and fell to the ground.Then Kr!?IJ.a began playing on her breast just like a small child. WhenKr!?IJ.a was playing, the gopis were pacified and took the child away totheir own laps. After this incident, the gopis took precautions because ofthe attack of the Rak?asi. Mother Yasoda gave the child her breast to suckand then laid Him in bed.1

2 Srimad-Bhagavatam (Canto 10, Ch . 6Meanwhile, Nanda and his associates the cowherd men returned fromMathura, and when they saw the great dead body of Piitana, they werestruck with wonder. Everyone was astonished that Vasudeva had foretoldthis mishap, and they praised Vasudeva for his power of foresight. Theinhabitants of Vraja cut the gigantic body of Putana into pieces, hut hecause:Q.a had sucked her breast, she had been freed from all sins, andtherefore when the cowherd men burned the pieces of her body in a fire,the smoke filled the air with a very pleasing fragrance. Ultimately, althoughPiitaiia had desired to kill :Q.a, she attained the Lord's abode.From this incident we gain the instruction that if one is attached to K:Q.asomehow or other, even as an enemy, one ultimately attains success.What then is to he said of devotees who are naturally attached to :Q.a inlove? When the inhabitants of Vraja heard about the killing of Piitanaand the welfare of the child, they were very much satisfied. NandaMaharaja took the baby :Q.a on his lap and was filled with satisfaction.TEXT l ij

Text 2] The Killing of the Demon Ptitana 3TRANSLATIONSukadeva Gosviimi continued: My dear King, while NandaMaharaja was on the way home, he considered that what Vasudevahad said could not be false or useless. There must have been somedanger of disturbances in Gokula. As Nanda Maharaja thoughtabout the danger for his beautiful son, Kr'.la, he was afraid, andhe took shelter at the lotus feet of the supreme controller.PURPORTWhenever there is danger, the pure devotee thinks of the protectionand shelter of the Supreme Personality of Godhead. This is also advisedin Bhagavad-gita (9.33): anityam asukham lokam imam prapyabhajasva mam. In this material world there is danger at every step(padam padam yad vipadam). Therefore a devotee has no other coursethan to take shelter of the Lord at every step.TEXT2 n T ;ft Irot Aw;:ffl- 'f?{l I I I Ikaritsena prahita ghorapiltana bala-ghatinisiSums cacara nighnantipura-grama-vrajadukaritsena-by King Karhsa; prahitii-engaged previously; ghoriivery:fierce; piltana-by the name Putanii; bala-ghatini-a Rakasi whokilled; si.Siln-small babies; caciira-wandered; nighnanti-killing;pura-grama-vraja-adu-in towns, cities and villages here and there.TRANSLATIONWhile Nanda Maharaja was returning to Gokula, the same fiercePiitana whom Kamsa had previously engaged to kill babies waswandering about in the towns, cities and villages, doing hernefarious duty.

Srimad-Bhigavatam [Canto 10, Ch. 6TEXT3it qurr mf;{ ((«Efiij ·I4f ijR f{ II IIna yatra srava'{tadinirao-ghnani sva-karmasukurvanti siitvatam bharturyatudhiinya§ ca tatra hina-not; yatra-wherever; srava'{ta-adini-the activities of bhaktiyoga,beginning with hearing and chanting; raa-ghnani-the soundvibration to kill all danger and bad elements; sva-karmasu-if one isengaged in his own occupational duty; kurvanti-such things are done;siitvatiim bhartu-of the protector of the devotees; yiitudhiinyadisturbingelements, bad elements; ca-also; tatra hi-there must be.TRANSLATIONMy dear King, wherever people in any position perform theiroccupational duties of devotional service by chanting and hearing[sravarll kirtanarll vi¥J}.ol;l], there cannot be any danger from badelements. Therefore there was no need for anxiety about Gokulawhile the Supreme Personality of Godhead was personally present.PURPORTSukadeva Gosvami spoke this verse to m1t1gate the anxiety ofMaharaja Parik?it. Maharaja Parik?it was a devotee of f?r;ta, andtherefore when he understood that Putana was causing disturbances inGokula, he was somewhat perturbed. Sukadeva Gosvami thereforeassured him that there was no danger in Gokula. Srila BhaktivinodaThakura has sung: niimasraya kari' yatane tumi, thiikaha iipana kaje.Everyone is thus advised to seek shelter in the chanting of the Haref?r;ta maha-mantra and remain engaged in his own occupational duty.There is no loss in this, and the gain is tremendous. Even from a materialpoint of view, everyone should take to chanting the Hare f?r;ta mantrato be saved from all kinds of danger. This world is full of danger (padampadam yad vipadiim). Therefore we should be encouraged to chant the

Text 6] The Killing of the Demon Piitana 5Hare l(rJ)a maha-mantra so that in our family, society, neighborhoodand nation, everything will be smooth and free from danger.TEXT4m q;{q4 \IWn ¥41441+114 snf?ta t:til4i'=ufi:un IIJIIsa khe-cary ekadotpatyaputana nanda-gokulamyo§itva mayayatmanampravi.Sat kama-cari7;tisa-that (Putana); khe-cari-who traveled in outer space; ekaddonceupon a time; utpatya-was Hying; putana-the demon Putana;nanda-gokulam-at the place of Nanda Maharaja, Gokula; yo§itvdconvertinginto a very beautiful woman; mayaya-by mystic power;atmcinam-herself; pravi.Sat-entered; kama-cari7;ti-one who couldmove according to her own desire.TRANSLATIONOnce upon a time, Piitana Rakasi, who could move according toher desire and was wandering in outer space, converted herself bymystic power into a very beautiful woman and thus enteredGokula, the abode of Nanda Maharaja.PURPORTRak?asis learn mystic powers by which they can travel in outer spacewithout machines. In some parts of India there are still such mysticalwitches, who can sit on a stick and use it to fly from one place to anotherin a very short time. This art was known to Putana. Assuming thefeature of a very beautiful woman, she entered Nanda Maharaja's abode,Gokula..TTEXTS 5-6"Cf4'(totllijtf'ffi.,,"

6 Srimad-Bhigavatam (Canto 10, Ch. 6tam kesa-bandha-vyati§akta-mallikambrhan-nitamba-stana-krcchra-madhyamamsuvasasam kalpita-kan;m-bhi4ar:wtvi§ollasat-kuntala-mar:uf,itanandmvalgu-smitapariga-visarga-vik§itairmano harantim vanitam vrajaukasamamamsatambhoja-karer:w rapiTJ-irilgopya/:1. sriyam drtum ivagatam patimtam-her;kesa-bandha-vyati§akta-mallikam -whose arrangementof hair was decorated with a garland of mallika flowers; brhat-very ,very big; nitamba-stana-by her hips and firm breasts; krcchramadhyamam-whose slim waist was overburdened; su-vdsasam-nicelypainted or very attractively dressed; kalpita-karr:w-bhi4ar:w-of theearrings arranged on her ears; tvi§a-by the brilliance; ullasat-very attractive;kuntala-mar:uf,ita-ananam-whose beautiful face was surroundedby black hair; valgu-smita-apariga-visarga-vi/cyitai/:1.-by hercasting her smiling glance on everyone very attractively; manaharantim-everyone's attention was attracted (by her); vanitam-an especiallyattractive woman; vraja-okasam-of the inhabitants of Gokula;amamsata-thought; ambhoja-holding a lotus flower; karer:w-withher hand; rupiTJ-im-very beautiful; gopya/:1.-the gopi inhabitants ofGokula; sriyam-the goddess of fortune; drtum-to see; iva-as if;agatdm-had come; patim-her husband.TRANSLATIONHer hips were full, her breasts were large and firm, seeming tooverburden her slim waist, and she was dressed very nicely. Her

Text 7] The Killing of the Demon Putana 7hair, adorned with a garland of mallika flowers, was scatteredabout her beautiful face. Her earrings were brilliant, and as shesmiled very attractively, glancing upon everyone, her beauty drewthe attention of all the inhabitants of Vraja, especially the men.When the gopis saw her, they thought that the beautiful goddessof fortune, holding a lotus flower in her hand, had come to see herhusband, K:rq.a.TEXT7iiT RIR?.«ft iJWi;,n• r-..'1·M I :+-...:.Sfl1'1';.0iJII\:IIN1 Tftt II \9 IIbala-grahas tatra vicinvati siSanyadrcchaya nanda-grhe 'sad-antakambalam praticchanna-nijoru-tejasamdadarsa talpe 'gnim ivahitam bhasibala-graha-the witch, whose business was to kill small babies;tatra-standing there; vicinvati-thinking of, searching for; si.Sanchildren;yadrcchaya-independently; nanda-grhe-in the house ofNanda Maharaja; asat-antakam-who could kill all demons; balamthechild; praticchanna-covered; nija-uru-tejasam-whose unlimitedpower; dadarsa-she saw; talpe-(lying) on the bed; agnim-fi.re;iva-just like; ahitam-covered; bhasi-within ashes.TRANSLATIONWhile searching for small children, Putana, whose business wasto kill them, entered the house of Nanda Maharaja unobstructed,having been sent by the superior potency of the Lord. Withoutasking anyone's permission, she entered Nanda Maharaja's room,where she saw the child sleeping in bed, His unlimited powercovered like a powerful fire covered by ashes. She could understandthat this child was not ordinary, but was meant to kill alldemons.

8 Srimad-Bhigavatam [Canto 10, Ch. 6PURPORTDemons are always busy creating disturbances and killing. But thechild lying on the bed in the house of Nanda Maharaja was meant to killmany demons.TEXTSwtw:ij+tl(NS

Text 9] The Killing of the Demon Ptitani 9motherly affection, although artificial, He had to offer her a benediction.Therefore He looked at her with a little perplexity and then closed Hiseyes again. Putana Rakasi also was perplexed. She was not intelligentenough to understand that she was taking a sleeping snake on her lap;she thought the snake to he an ordinary rope. The two words antakamand anantam are contradictory. Because of not being intelligent, Putanathought that she could kill her antakam, the source of her annihilation;hut because He is ananta, unlimited, no one can kill Him.TEXT9 M114M'41'4f!6tU"6tl "'ltfqfNJr;_tf« I ;r.ft f6g61'lll IItam tik$"{UL-cittam ativama-ce#tamvik$yantara koa-paricchaddsivatvara-striyam tat-prabhaya ca dharitenirik$yamd"Qe janani hy atthatamtam-that (Putana Rakasi); tik$"{UL-cittdm-having a very fierceheart for killing the child; ati-vdma-ce#tdm-although she was tryingto treat the child better than a mother; vik$ya antard-seeing her withinthe room; koa-paricchada-asi-vat-like a sharp sword within a softsheath; vara-striyam-the very beautiful woman; tat-prabhaya-byher influence; ca-also; dharite-heing overwhelmed; nirik$yamd"Qewereseeing; janani-the two mothers; hi-indeed; atthatam-theyremained silent, without prohibiting.TRANSLATIONPtitani Rik,asi's heart was fierce and cruel, but she looked like avery affectionate mother. Thus she resembled a sharp sword in asoft sheath. Although seeing her within the room, Ya8odi andRohi, overwhelmed by her beauty, did not stop her, but remainedsilent because she treated the child like a mother.

10 Srimad-Bhagavatam [Canto 10, Ch. 6PURPORTAlthough Putana was an outsider and although she personified fiercedeath because the determination within her heart was to kill the child,when she directly came and placed the child on her lap to offer the childher breast to suck, the mothers were so captivated by her beauty thatthey did not prohibit her. Sometimes a beautiful woman is dangerous becauseeveryone, being captivated by external beauty (maya-mohita), isunable to understand what is in her mind. Those who are captivatedby the beauty of the external energy are called maya-mohita.Mohitam nabhijanati mam ebhya/:t param avyayam (Bg. 7.13). Na tevidu/:t svartha-gatim hi vr:turh durasaya ye bahir-artha-manina/:t(Bhag. 7.5.31). Here, of course, the two mothers RohiQ.i and Yasoda werenot maya-mohita, deluded by the external energy, but to develop thepastimes of the Lord, they were captivated by yogamaya. Such mayamohais the action of yogamaya.tasmin stanarh durjara-viryam ulbar:tamghoraTikam adaya siSor dadav athagtu;lham karabhyam bhagavan prapuj,ya tatprar:tai/:tsamarh ro§a-samanvito 'pibattasmin-in that very spot; stanam-the breast; durjara-viryam-avery powerful weapon mixed with poison; ulbar:tam-which was fierce;ghora-the most ferocious Putana; ankam-on her lap; adaya-placing;siSo/:t-in the mouth of the child; dadau-pushed; atkathereupon;gtu;lham-very hard; karabhyam-with both hands;bhagavan-the Supreme Personality of Godhead; prapuj,ya-givingher great pain; tat-prar:tai/:t-her life; samam-along with; ro§asamanvita/:t-beingvery angry at her; apibat-sucked the breast.

Text 11] The Killing of the Demon Putani 11TRANSLATIONOn that very spot, the fiercely dangerous Rik,asi took .l)a onher lap and pushed her breast into His mouth. The nipple of herbreast was smeared with a dangerous, immediately effectivepoison, but the Supreme Personality of Godhead, .l)a, becomingvery angry at her, took hold of her breast, squeezed it veryhard with both hands, and sucked out both the poison and her life.PURPORTLord K:rI.J.a was not angry at Piitana for His own sake. Rather, He wasangry because the Rakasi had killed so many small children in Vrajahhiimi.Therefore He decided that she should he punished by having toforfeit her life.TEXT 11m iir MIC?SRi filt41;cl4Jtct¥4fUIi Q;:.. r>..._ .. ,m 1 II IIsa muiica muiicalam iti prabiTJinpic,lyamanakhila-jiva-marma1Jivivrtya netre cara7Jau bhujau muhuprasvinna-gatra ipati ruroda hasa-she (Piitana Rakasi); muiica-give up; muiica-give up;alam-suck my breast no longer; iti-thus; prabi1J;i-crying;npic,lyamana-being pressed severely; akhila-jiva-marma7J;i-inevery center of her vitality; vivrtya-opening wide; netre-her twoeyes; cara7J;au-two legs; bhujau-two hands; muhu-again andagain; prasvinna-gatra-with her body perspiring; ipati-throwing;ruroda-cried severely; ha-indeed.TRANSLATIONUnbearably pressed in every vital point, the demon Putanabegan to cry, "Please leave me, leave me! Suck my breast no

12 Srimad-Bhigavatam [Canto 10, Ch. 6longer!" Perspiring, her eyes wide open and her arms and legsflailing, she cried very loudly again and again.PURPORTThe Rakasi was severely punished by K:rI).a. She threw her arms andlegs about, and K:rI).a also began to kick her with His legs to punish herproperly for her mischievous activities.TEXT 12: ((tit•RI•r4'Rm«Tf T :q:q I mr RtitR :: ttMqttatl IIZIltasya svanenatigabhira-rarhhasasiidrir mahi dyau§ ca cacala sa-graharasa di§a§ ca pratinedire janapetu itau vajra-nipata-sarikayatasyab,-of the great Rakasi Putana; svanena-by the vibration ofthe sound; ati-very; gabhira-deep; ramhasa-forceful; sa-adriwiththe mountains; mahi-the surface of the world; dyaub, ca-andouter space; cacala-trembled; sa-graha-with the stars; rasa-belowthe planet earth; diSa ca-and all directions; pratinedire-vibrated;jana-people in general; petub,-fell down; itau-on the surface ofthe world; vajra-nipata-sarikaya-by suspecting that thunderbolts werefalling.TRANSLATIONAs Putanii screamed loudly and forcefully, the earth with itsmountains, and outer space with its planets, trembled. The lowerplanets and all directions vibrated, and people fell down, fearingthat thunderbolts were falling upon them.

Text 13] The Killing of the Demon Putani 13PURPORTSrila Visvanatha Cakravarti 'fhakura remarks that in this verse theword rasa refers to the planetary systems below the earth, such asRasatala, Atala, Vitala, Sutala and Talatala.TEXT 13r;.l+.tU5fq·uTat IIniSci-carittham vyathita-stanci vyasurvycidaya kescims carau bhujciv apiprascirya gothe nija-rapam cisthitcivajrcihato vrtra ivcipatan nrpaniSci-cari-the Rakt?asi; ittham-in this way; vyathita-stanci-beingseverely aggrieved because of pressure on her breast; vyasu-lost herlife; vycidciya-opening her mouth wide;kescin-bunch of hairs;carau-her two legs; bhujau-her two hands; api-also; prasciryaexpanding;gothe-in the pasturing ground; nija-rupam cisthitci-remainedin her original demoniac form; vajra-cihata-killed by thethunderbolt of lndra; vttra-Vtrasura; iva-as if; apatat-fell down;nrpa-0 King.TRANSLATIONIn this way the demon Putani, very much aggrieved because herbreast was being attacked by a, lost her life. 0 King Pariktit,opening her mouth wide and spreading her arms, legs and hair,she fell down in the pasturing ground in her original form as aRikjasi, as Vrtrisura had fallen when killed by the thunderbolt oflndra.PURPORTPiitana was a great Riikt?asi who knew the art of covering her originalform by mystic power, but when she was killed her mystic power couldnot hide her, and she appeared in her original form.

14 Srimad-Bhagavatam [Canto 10, Ch. 6TEXT 14ij·o..ij(a)¥41'{ I +ite'hta;/1( II IIpatamano 'pi tad-de hastri-gavyaty-antara-drumancUr"Q-aytim elsa rajendramahad elsit tad adbhutampatamanal) api-even while falling down; tat-dehal)-her giganticbody; tri-gavyati-antara-within a limit of twelve miles; druman-allkinds of trees; cur"Q-aytim elsa-smashed; rajendra-0 King Parik?it;mahat elsit-was quite gigantic; tat-that body; adbhutam-and very,very wonderful.TRANSLATION0 King Parikit, when the gigantic body of Putanii fell to theground, it smashed all the trees within a limit of twelve miles. Appearingin a gigantic body, she was certainly extraordinary.PURPORTBecause of the grievous hurt imposed upon her by I?Qa's sucking herbreast, Piitana, while dying, not only left the room but abandoned thevillage and fell down in the pasturing ground in her gigantic body.

Text 17]The Killing of the Demon Putani15a-matrogra-datrasyamgiri-kandara-niisikamgar:u}a-saila-stanam raudramprakif1Uiru-mardhajamandha-kapa-gabhiraampulinaroha-bhambaddha-setu-bhujorv-anghrisanya-toya-hradodaramsantatrasu sma tad viyagopa gopya kalevarampurvam tu tan-nivanitabhinna-hrt-ka-mastakaa-matra-like the front of a plow; ugra-fierce; datra-theteeth; iisyam-having a mouth in which; giri-kandara-like mountaincaves; niisikam-the nostrils of whom; gar:u}a-saila-like big slabs ofstone; stanam-the breasts of whom; raudram-very fierce; prakiscattered;aru-mardha-jam-whose hair was the color of copper;andha-kapa-like blind wells; gabhira-deep; aam-eye sockets;pulina-aroha-bham-whose thighs were fearful like the banks of ariver; baddha-setu-bhuja-uru-anghri-whose arms, thighs and feetwere strongly built bridges; sanya-toya-hrada-udaram-whose abdomenwas like a lake without water; santatrasu sma-becamefrightened; tat-that; viya-seeing; gopa-the cowherd men;gopya-and the cowherd women; kalevaram-such a gigantic body;purvam tu-before that; tat-nivanita-because of her loud vibration;bhinna-were shocked; hrt-whose hearts; kar-ears; mastakaandheads.TRANSLATIONThe Rik11asi's mouth was full of teeth, each resembling the frontof a plow, her nostrils were deep like mountain caves, and herbreasts resembled big slabs of stone fallen from a hill. Her scatteredhair was the color of copper. The sockets of her eyes

16 Srimad-Bhagavatam [Canto 10, Ch. 6 ·appeared like deep blind wells, her fearful thighs resembled thebanks of a river, her arms, legs and feet seemed like big bridges,and her abdomen appeared like a dried-up lake. The hearts, earsand heads of the cowherd men and women were already shockedby the Rak11asi's screaming, and when they saw the fierce wonderof her body, they were even more frightened.TEXT 18i)Qtf Q' : IIZIIbalam ca tasya urasikrit;lantam akutobhayamgopyas tun:wm samabhyetyajagrhur jata-sambhrama/:tbalam ca-the child also; tasya/:t-of that (Rakasi Piitana); urasionthe upper portion of the breast; krit;lantam-engaged in playing;akutobhayam-without fear; gopya/:t-all the cowherd women; tur­m-iinmediately; samabhyetya-coming near; jagrhu/:t-picked up;jata-sambhrama/:t-with the same affection and respect they alwaysmaintained.TRANSLATIONWithout fear, the child Kf!1I].a was playing on the upper portionof Putanii Riik11asi's breast, and when the gopis saw the child'swonderful activities, they immediately came forward with greatjubilation and picked Him up.PURPORTHere is the Supreme Personality of Godhead-J).a. Although theRakasi Piitana could increase or decrease her bodily size by her mysticabilities and thus gain proportionate power, the Supreme Personality ofGodhead is equally powerful in any transcendental form. J).a is thereal Personality of Godhead because whether as a child or as a grown-up

Text 19) The Killing of the Demon Piitani 17young man, He is the same person. He does not need to become powerfulby meditation or any other external endeavor. Therefore when thegreatly powerful Putana expanded her body, KtI;t.a remained the samesmall child and fearlessly played on the upper portion of her breast. $a4ai.Svarya-pur7J-a.Bhagavan, the Supreme Personality of Godhead, is alwaysfull in all potencies, regardless of whether He is present in thisform or that. His potencies are always full. Pardsya saktir vividhaivasrayate. He can display all potencies under any circumstances.TEXT 19 ffl: : 'oo «+ttnnw¥4"nRflr: ya§oda-rohiTJ-ibhyam ta/:J,samarh balasya sarvata/:J,raarh vidadhire samyaggo-puccha-bhrama1Jfidibhi/:J,ya§oda-rohiTJ-ibhyam-with mother Yasoda and mother Rohii;t.i, whoprincipally took charge of the child; ta/:J,-the other gopis; samamequallyas important as Yasoda and Rohii;t.i; balasya-df the child;sarvata/:J,-from all dangers; radm-protection; vidadhire-exe- .cuted; samyak-completely; go-puccha-bhrama7J-a-adibhi/:J,-by wavingaround the switch of a cow.TRANSLATIONThereafter, mother Ya8odi and Rohb;,1i, along with the otherelderly gopis, waved about the switch of a cow to give fullprotection to the child Sri Kna.PURPORTWhen KtI;t.a was saved from such a great danger, mother Yasoda andRohii;t.i were principally concerned, and the other elderly gopis, who werealmost equally concerned, followed the activities of mother Yasoda andRohii;t.i. Here we find that in household affairs, ladies could take charge

18 Srimad-Bhagavatam (Canto 10, Ch. 6of protecting a child simply by taking help from the cow. As describedhere, they knew how to wave about the switch of a cow so as to protectthe child from all types of danger. There are so many facilities affordedby cow protection, but people have forgotten these arts. The importanceof protecting cows is therefore stressed by l(rQa in Bhagavad-gitii (kr§igo-rak§ya-viir;tijyamvaiSya-karma svabhiivajam). Even now in the Indianvillages surrounding V:rndavana, the villagers live happily simplyby giving protection to the cow. They keep cow dung very carefully anddry it to use as fuel. They keep a sufficient stock of grains, and becauseof giving protection to the cows, they have sufficient milk and milk productsto solve all economic problems. Simply by giving protection to thecow, the villagers live so peacefully. Even the urine and stool of cowshave medicinal value.TEXT 20tfh{,j'UI aqfill ;'fffl(\if('t11{_ I ijf tW!{ ;rr: llollgo-miltrer;ta sniipayitviipunar go-rajasiirbhakamrak§am cakru§ ca sakrtadviidaSiirige§u niimabhi/:lgo-mzltrer;ta-with the urine of the cows; sniipayitvii-after thoroughlywashing; puna/J-again; go-rajasii-with the dust floating becauseof the movements of the cows; arbhakam-unto the child;rak§iim-protection; cakru/:l-executed; ca-also; sakrtii-with the cowdung; dviida5a-arige§u-in twelve places (dviidaSa-tilaka); niimabhi/:l­by imprinting the holy names of the Lord.TRANSLATIONThe child was thoroughly washed with cow urine and thensmeared with the dust raised by the movements of the cows. Thendifferent names of the Lord were applied with cow dung on twelvedifferent parts of His body, beginning with the forehead, as donein appl y in 5 tilaka. In this wa r , the child was given protection.

Text 21]The Killing of the Demon Putani19TEXT 21: '"' H'l!('t . '"' : '"' I-qu +tril q'\iiifl('t+ti*' 11gopya/:1. saritsprta-salilaarigeu karayo/:1. prthaknyasyatmany atha balasyabija-nyasam akurvatagopya/:1.-the gopis; saritsprta-salila/:1.-touching a cup of water anddrinking; arigeu-on their bodies; karayo/:1.-on their two hands;prthak-separately; nyasya-after placing the letters of the mantra;atmani-on their own; atha-then; balasya-of the child; bijanyasam-theprocess of mantra-nyasa; akurvata-executed.TRANSLATIONThe gopis first executed the process of icamana, drinking a sipof water from the right hand. They purified their bodies andhands with the nyisa-mantra and then applied the same mantraupon the body of the child.PURPORTNyasa-mantra includes acamana, or first drinking a sip of water keptin the right hand. There are different VTJu-mantras to purify the body.The gopis, and in fact any householders, knew the process for beingpurified by chanting Vedic hymns. The gopis executed this process firstto purify themselves and then to purify the child Krt;ta. One executesthe process of ariga-nyasa and kara-nyasa simply by drinking a little sipof water and chanting the mantra. The mantra is preceded with the firstletter of the name, followed by anusvara and the word nama/:1.: am namo'jas tavarighri avyat, mam mano ma1Jimarits tava januni avyat, and soon. By losing Indian culture, Indian householders have forgotten how toexecute the ariga-nyasa and are simply busy in sense gratification, withoutany advanced knowledge of human civilization.

20 Srimad-Bhagavatam [Canto 10, Ch. 6avyad ajo 'nghri mar;imiims tava janv athorayajfio 'cyuta/:t ka#-tatam jatharam hayasya/:thrt kesavas tvad-ura iSa inas tu kar;thamvr;ur bhujam mukham urukrama iSvara/:t kamcakry agrata/:t saha-gado harir astu pa5ciittvat-piirsvayor dhanur-asi madhu-hiijana5 cakor;e$U sankha urugiiya upary upendrastiirk$ya/:t k$itau haladhara/:t purU$a/:t samantiitavyiit-may protect; aja/:t-Lord Aja; anghri-legs; mar;imiin-LordMaiman; tava-Your; janu-knees; atka-thereafter; uru-thighs;yajria/:t-Lord Yajfia; acyuta/:t-Lord Acyuta; ka#-tatam-the upperpart of the waist; jatharam-abdomen; hayasya/:t-Lord Hayagriva;hrt-the heart; kesava/:t-Lord Kesava; tvat-Your; ura/:t-chest;iSa/:t-the supreme controller, Lord lsa; ina/:t-Stirya, the sun-god; tubut;kar;tham-neck; vr;u/:t-Lord Viu; bhujam-arms; mukhamthemouth; urukrama/:t-Lord Urukrama; iSvara/:t-Lord lsvara; kamhead;cakri-the carrier of the disc; agrata/:t-in front; saha-gada/:t­the carrier .of the club; hari/:t-Lord Hari; astu-may He remain;pa5ciit-on the back; tvat-piirsvayo/:t-on both sides; dhanu/:t-asi.,...-thecarrier of the bow and the sword; madhu-hii-the killer of the demonMadhu; ajana/:t-Lord Viu; ca-and; kor;e$u-in the corners;

Text 24] The Killing of the Demon Putani 21smikha-the carrier of the conchshell; urugaya-who is well worshiped;upari-above; upendra-Lord Upendra; tdrk$ya-GaruQa;k$itau-on the surface; haladhara-Lord Haladhara; purza-theSupreme Person; samantat-on all sides.TRANSLATION[Sukadeva Gosvimi informed Mahirija Pariksit that the gopis,following the proper system, protected K:r:Qa, their child, withthis mantra.] May Aja protect Your legs, may Mai].imin protectYour knees, Yajiia Your thighs, Acyuta the upper part of Yourwaist, and Hayagriva Your abdomen. May Kesava protect Yourheart, lsa Your chest, the sun-god Your neck, ViI].U Your arms,Urukrama Your face, and lsvara Your head. May Cakri protect Youfrom the front; may Sri Hari, Gadidhari, the carrier of the club,protect You from the back; and may the carrier of the bow, who isknown as the enemy of Madhu, and Lord Ajana, the carrier of thesword, protect Your two sides. May Lord Urugiya, the carrier ofthe conchshell, protect You from all corners; may Upendra protectYou from above; may Garuc.fa protect You on the ground; and mayLord Haladhara, the Supreme Person, protect You on all sides.PURPORTEven in the houses of the cultivators, who were not very advanced inthe modern ways of civilization, the ladies used to know how to chantmantras to give protection to children with the help of cow dung and cowurine. This was a simple and practical way to give the greatest protectionfrom the greatest dangers. People should know how to do this, for this isa part of Vedic civilization.TEXT 24lfUI : l(lOi(S« I'"':r :s:vllm..,., :=! "" • l{;rtindriyai hr$ikesapran naraya 'vatu'"''f..II•IJQ'(l Jl\lJI

22 Srimad-Bhagavatam[Canto 10, Ch. 6svetadv'ipa-patiS cittarilmano yogesvaro 'vatuindriyaQ.i-all the senses; hr§'ikesab,-Lord H:r?ikesa, the proprietor ofall the senses; prdQ.dn-all kinds of life air; ndrdyaQ.a(i.-LordNaraya1.1a; avatu-may He give protection; svetadv'ipa-patib,-themaster of Svetadvipa, Vi?J.lu; cittam-the core of the heart; mana(!.-themind; yogesvarab,-Lord Yogesvara; avatu-may He give protection.TRANSLATIONMay Hnikesa protect Your senses, and Nariiya1,1a Your life air.May the master of Svetadvipa protect the core of Your heart, and· may Lord Yogesvara protect Your mind.TEXTS 25-26 "''tl

Text 29] The Killing of the Demon Putana 23vrajantam-while walking; avyat-may He protect; vaikuTJ-!ha.-LordVaikur;ttha; asinam-while sitting down; tvam-unto You; sriyapat*-Narayar;ta , the husband of the goddess of fortune (may protect);bhwijanam-while enjoying life; yajnabhuk-Yajiiabhuk; patu-mayHe protect; sarva-graha-bhayam-kara-who is fearful to all evilplanets.TRANSLATIONMay Lord Prsnigarbha protect Your intelligence, and theSupreme Personality of Godhead Your soul. While You are playing,may Govinda protect You, and while You are sleeping mayMadhava protect You. May Lord V aikur.ttha protect You while Youare walking, and may Lord Narayar_1a, the husband of the goddessof fortune, protect You while You are sitting. Similarly, may LordYajiiahhuk, the fearful enemy of all evil planets, always protectYou while You enjoy life."''"'TEXTS 27-29:::-.. (';;ntt;441u:s1

24 Srimad-Bhigavatam[Canto 10, Ch. 6svapna-dma mahotpata -vrddha biila-grahas ca yesarve na§yantu te vr:wrnama-grahar;r,a-bhirava(lakinya yatudhanya ca kmdQ.(ld-witches and devils, enemiesof children; ye-those who are; arbhaka-graha-like evil stars forchildren; bhata-evil spirits; preta-evil hobgoblins; piSdcd-similarbad spirits; ca-also; yaa-the living entities known as Yakas; rak­a-those known as Rakasas; vinayaka-those by the nameVinayaka; kotara-by the name Kolara; revati-by the name Revati;jyetha-by the name Jyelha; patana-by the name Putana; matrkaadaya-andevil women like Mat:rka; unmadd-those who causemadness; ye-which others; hi-indeed; apasmdrd-causing loss ofmemory; deha-prar;a-indriya-to the body, life air and senses;druha-give trouble; svapna-dr1a-the evil spirits that cause baddreams; mahd-utpdtd-those causing great disturbances; vrddhdthemost experienced; bala-graha ca-and those attacking children;ye-who; sarve-all of them; na§yantu-let be vanquished; te-those;vr:w-of Lord ViI.m; ndma-grahar;a-by the chanting of the name;bhirava-become afraid.TRANSLATIONThe evil witches known as Qikinis, Yitudhinis and Ku,m«J.asare the greatest enemies of children, and the evil spirits likeBhutas, Pretas, Pisicas, Yak,as, Rik,asas and Viniyakas, as well aswitches like Kotari, Revati, Jye,thi, Putani and Mat:rka, are alwaysready to give trouble to the body, the life air and the senses, causingloss of memory, madness and bad dreams. Like the most experiencedevil stars, they all create great disturbances, especiallyfor children, but one can vanquish them simply by uttering LordVi,J,lu's name, for when Lord Vii}J,lU's name resounds, all of thembecome afraid and go away.PURPORTAP. stated in the Brahma-samhita (5.33):advaitam acyutam anadim ananta-rapamadyam puraQ.a-puam nava-yauvanam ca

Text 30]The Killing of the Demon Piitani25vedeu durlabham adurlabham iitma-bhaktaugovindam iidi-puram tam aham bhajami"I worship the Supreme Personality of Godhead, Govinda, who is theoriginal person-nondual, infallible, and without beginning. AlthoughHe expands into unlimited forms, He is still the original, and althoughHe is the oldest person, He always appears as a fresh youth. Such eternal,blissful and all-knowing forms of the Lord cannot he understood by theacademic wisdom of the Vedas, hut they are always manifest to pure,unalloyed devotees."While decorating the body with tilaka, we give protection to the bodyby chanting twelve names of Vif.lU. Although Govinda, or Lord Vif.lu, isone, He has different names and forms with which to act differently. Butif one cannot remember all the names at one time, one may simply chant,"Lord Vif.lu, Lord Vi1.1u, Lord Vi1.1u," and always think of Lord Vif.lu.V'{Wr iiriidhanam pa,ram: this is the highest form of worship. If oneremembers Vi1.1u always, even though one is disturbed by many had elements,one can he protected without a doubt. The Ayurveda-sastrarecommends, aadhi cintayet v{lum: even while taking medicine, oneshould remember Vif.lu, because the medicine is not all and all and LordVi1.1u is the real protector. The material world is full of danger (padampadam yad vipadiim). Therefore one must become a V ai1.1ava and thinkof Vi1.1u constantly. This is made easier by the chanting of the HareKr1.1a mahii-mantra. Therefore Sri Caitanya Mahaprahhu has recommended,kirtaniya/:t sadii hari/:t, param vijayate sri-kr{la-sarikirtanam,and kirtaniid eva kr{laSya mukta-sariga/:t param vrajet.TEXT 30li '(1effq SfOittif'{lf4: Iqtttfti'4T wf lfrijf ttl¥4'31( II o IIsri-suka uviicaiti pra{laya-baddhiibhirgopibhi/:t krta-raa{lampiiyayitvii stanam miitiisannyavesayad iitmajam

26 Srimad-Bhagavatam (Canto 10, Ch. 6sri-suka uvaca-Sri Sukadeva Gosvami said; iti-in this way;prar;mya-baddhabhi-who were bound with maternal affection;gopibhi-by the elderly gopis, headed by mother Yasodii; krtara/cyar;mm-allmeasures were taken to protect the child; payayitvaandafter that, feeding the child; stanam-the nipple; mdtd-motherYasodii; sannyavesayat-made to lie down on the bed; atmajam-herson.TRANSLATIONSrila Sukadeva Gosvimi continued: All the gopis, headed bymother Ya8odii, were bound by maternal affection. After they thuschanted mantras to protect the child, mother Ya8odii gave the childthe nipple of her breast to suck and then got Him to lie down onHis bed.PURPORTWhen a baby drinks milk from the breast of his mother, this is a goodsign of health. So the elderly gopis were not satisfied with chantingmantras to give protection to l(rJ)a; they also tested whether theirchild's health was in order. When the child sucked the breast, this confirmedthat He was healthy, and when the gopis were fully satisfied, theyhad the child lie down on His bed.TEXT 31 .ffl:riSI;a:ltt'"" T m1:fT : I 'l1W11 qi(RrMcrr: II IItavan nandadayo gopamathuraya vrajam gatavilokya patana-dehambabhavur ativismitatavat-in the meantime; nanda-adaya-headed by Nanda Maharaja;gopd-all the cowherd men; mathuraya-from Mathurii; vrajam-toV:rndiivana; gata-came back; vilokya-when they saw;patana-deham-the gigantic body of Piitanii lying dead; babhavubecame;ati-very much; vismita-struck with wonder.

Text 32] The Killing of the Demon Putanii 27TRANSLATIONMeanwhile, all the cowherd men, headed by Nanda Maharaja,returned from Mathurii, and when they saw on the way the giganticbody of Putanii lying dead, they were struck with great wonder.PURPORTNanda Maharaja's wonder may be understood in various ways. First ofall, the cowherd men had never before seen such a gigantic body inV:rndavana, and therefore they were struck with wonder. Then theybegan to consider where such a body had come from, whether it haddropped from the sky, or whether, by some mistake or by the power ofsome mystic yogini, they had come to some place other than V:rndavana.They could not actually guess what had happened, and therefore theywere struck with wonder.TEXT 32;@'if:: I"' "'-rf::' ... er w m t4G:tt€fi: nanam batarib, safijatoyogeso va samdsa sab,sa eva drto hy utpdtoyad ahanakadundubhib,nanam-certainly; bata-O my friends; rib--a great saintly person;safijatab,-has become; yoga-iSab,-a master of mystic power; vd-or;samdsa-has become; sab,-he (Vasudeva); sab,-that; eva-indeed;drtab,-has been seen (by us); hi-because; utpatab,-kind of disturbance;yat-that which; aha-predicted; anakadundubhib,-An.akadundubhi(another name of Vasudeva).TRANSLATIONNanda Maharaja and the other gopas exclaimed: My dear friends,you must know that Anakadundubhi, Vasudeva, has become agreat saint or a master of mystic power. Otherwise how could hehave foreseen this calamity and predicted it to us?

28 Srimad-Bhigavatam [Canto 10, Ch. 6PURPORTThis verse illustrates the difference between k$atriyas and innocentvaiSyas. By studying the political situation, Vasudeva could see whatwould happen, whereas Nanda Maharaja, the king of the agriculturalists,could only guess that Vasudeva was a great saintly person and haddeveloped mystic powers. Vasudeva actually had all mystic powers underhis control; otherwise he could not have become the father of :Kr:Q.a. Butin fact he foresaw the calamities in Vraja by studying Kamsa's politicalactivities and thus warned Nanda Maharaja to take precautions, althoughNanda Maharaja thought that Vasudeva had predicted this incidentthrough wonderful mystic powers. By mystic powers gained through thepractice of ha!ha-yoga, one can study and understand the future.TEXT 33 1 ij :1\Jtl«: I w:tr{ol 1111kalevararh para§ubhiSchittva tat te vrajaukasal)dare k$iptvavayava§onyadahan kti§!ha-ve#tamkalevaram-the gigantic body of Piitana; para§ubhil;-with the aid ofaxes; chittvd-after cutting to pieces; tat-that (body); te-all of those;vraja-okasal;-inhabitants of Vraja; dare-far, far away; k$iptvd-afterthrowing; avayava§al;-different parts of the body, piece by piece;nyadahan-burned to ashes; kd§!ha-ve#tam-covered by wood.TRANSLATIONThe inhabitants of Vraja cut the gigantic body of Putana intopieces with the help of axes. Then they threw the pieces far away,covered them with wood and burned them to ashes.PURPORTIt is the practice that after a snake has been killed, its body is cut intovarious pieces for fear that it may come to life again simply by interact-

Text 34] The Killing of the Demon Putani 29ing with air. Merely killing a serpent is not sufficient; after it is killed, itmust be cut to pieces and burned, and then the danger will be over.Putana resembled a great serpent, and therefore the cowherd men tookthe same precautions by burning her body to ashes.·a:TEXT 34 m:1qQ(6:ijqtt-q;r: ll'dlldahyamanasya. dehasyadhuma§ caguru-saurabhautthita kmUl-nirbhuktasapadyiihata-piipmanadahyamiinasya-while being burnt to ashes; dehasya-of the body ofPutana; dhama-the smoke; ca-and; aguru-saurabha-turned intosaintly scented smoke of the aguru herb; utthita-emanating from herbody; kmw-nirbhukta-because of KTr;ta's having sucked her breast;sapadi-immediately; ahata-piipmana-her material body becamespiritualized or relieved of all material conditions.TRANSLATIONBecause of K:nJ].a's having sucked the breast of the Rik,asiPdtani, when KrfJ].a killed her she was immediately freed of allmaterial contamination. Her sinful reactions automaticallyvanished, and therefore when her gigantic body was being burnt,the smoke emanating from her body was fragrant like aguruincense.PURPORTSuch are the effects of KTr;ta consciousness. If one somehow or otherbecomes K:rr;ta conscious by applying his senses in the service of theLord, one is immediately freed from material contamination. Srovatiimsva-kathii krr:w pur:tya-sravar;w-kirtana (Bhiig. 1.2.17). Hearingabout the activities of KTr;ta is the beginning of purified life. Pur:tyasravar;w-kirtana:simply by hearing and chanting, one becomes

30 Srimad-Bhigavatam [Canto 10, Ch. 6purified. Therefore, in discharging devotional service, srava"{Ul-kirtana(hearing and chanting) is most important. Then, with purified senses,one begins to render service to the Lord (hrike"{Ul hrikesa-sevanam).Bhaktir ucyate: this is called bhakti. When Putana was somehow orother, directly or indirectly, induced to render some service to the Lordby feeding Him with her breast, she was immediately purified, so muchso that when her nasty material body was burnt to ashes, it gave off thefragrance of aguru, the most agreeably scented herb.TEXTS 35-36 NIIiil Ifil'4ifp.nfq m II I Ift: '« IfW;rftd·-IU 1111putand loka-bala-ghniraasi rudhirasanajighamsayapi harayestanam dattvapa sad-gatimkim puna sraddhaya bhaktyakm;uiya paramdtmaneyacchan priyatamam kim nuraktas tan-mdtaro yathaputana-Piitanii, the professional Rakasi; loka-bala-ghni-who usedto kill human children; rdasi-the she-demon; rudhira-a§andsimplyhankering for blood; jighamsaya-with the desire to kill _Kra(being envious of _Kra and having been instructed by Kamsa); apistill;haraye-unto the Supreme Personality of Godhead; stanam-herbreast; dattva-after offering; dpa-obtained; sat-gatim-the most elevatedposition of spiritual existence; kim-what to speak of; punaagain;sraddhaya-with faith; bhaktya-by devotion; kmtdya-untoLord _Kra; paramdtmane-who is the Supreme Person; yacchanoffering;priya-tamam-the dearmost; kim-something; nu-indeed;

Text 38] The Killing of the Demon Putana 31rakta-those who have an affinity; tat-matara-l(rI;ta's affectionatemothers (offering the beloved child their breasts); yathd-exactly like.TRANSLATIONPutana was always hankering for the blood of human children,and with that desire she came to kill !}a; but because sheoffered her breast to the Lord, she attained the greatest achievement.What then is to be said of those who had natural devotionand affection for !}a as mothers and who offered Him theirbreasts to suck or offered something very dear, as a mother offers,something to a child?PURPORTPutana had no affection for l(rQa; rather, she was envious andwanted to kill Him. Nonetheless, because with or without knowledge sheoffered her breast, she attained the highest achievement in life. But theofferings of devotees attracted to l(rI;ta in parental love are always sincere.A mother likes to offer something to her child with affection andlove; there is no question of envy. So here we can make a comparativestudy. If Putana could attain such an exalted position in spiritual life byneglectfully, enviously making an offering to l(rI;ta, what is to be said ofmother Yasoda and the other gopis, who served l(rI;ta with such greataffection and love, offering everything for l(rI;ta's satisfaction? Thegopis automatically achieved the highest perfection. Therefore SriCaitanya Mahaprabhu recommended the affection of the gopis, either inmaternal affection or in conjugal love, as the highest perfection in life(ramya kacid updsana vrajavadhu-varger;ta ya kalpita).TEXTS 37-38;rm:1 : «'41 +4f::tll16€( II \911T m 'ffiq , .. n .." ,.... '"';:r·n ttmsttt:

32 Srimad-Bhagavatam[Canto 10, Ch. 6padbhyam bhakta-hrdi-sthabhyamvandyabhyam loka-vanditai/:tarigam yasyal; samakramyabhagavan api tat-stanamyatudhany api sa svargamavapa janan'i-gatimkmUL-bhukta-stana-k$iral;kim u gavo 'numataral;padbhyam-by the two lotus feet; bhakta-hrdi-sthabhyam-whichare always thought of by pure devotees, in whose heart the Lord istherefore situated constantly; vandyabhyam-which are always to bepraised; loka-vanditail;-by Lord Brahma and Lord Siva, who arepraised by all the inhabitants of the three worlds; arigam-the body;yasyal;-of whom (Putana); samakramya-embracing; bhagavan-theSupreme Personality of Godhead; api-also; tat-stanam-that breast;yatudhani api-although she was a witch (whose only business was tokill small children and who had tried to kill l(rQ.a also); sa-she;svargam-the transcendental abode; avapa-achieved; janan'i-gatimtheposition of a mother; kmUL-bhukta-stana-k$iral;-therefore, becausetheir breasts were sucked by l(rQ.a, who drank the milk flowing fromtheir bodies; kim u-what to speak of; gava/;-the cows; anumataral;exactlylike mothers (who allowed their nipples to be sucked by l(rQ.a).TRANSLATIONThe Supreme Personality of Godhead, a, is always situatedwithin the core of the heart of the pure devotee, and He is alwaysoffered prayers by such worshipable personalities as Lord Brahmiand Lord Siva. Because a embraced Putani's body with greatpleasure and sucked her breast, although she was a great witch, sheattained the position of a mother in the transcendental world andthus achieved the highest perfection. What then is to be said of thecows whose nipples a sucked with great pleasure and whooffered their milk very jubilantly with affection exactly like that ofa mother?

Text 40] The Killing of the Demon Putanii 33PURPORTThese verses explain how devotional service rendered to the SupremePersonality of Godhead, whether directly or indirectly, knowingly orunknowingly, becomes successful. Putana was neither a devotee nor anondevotee; she was actually a demoniac witch instructed by Kamsa tokill !?a. Nonetheless, in the beginning she assumed the form of a verybeautiful woman and approached !?a exactly like an affectionatemother, so that mother Yasoda and Rohii did not doubt her sincerity.The Lord took all this into consideration, and thus she was automaticallypromoted to a position like that of mother Yasoda. As explained byVisvanatha Cakravarti 'fhakura, there are various roles one may play insuch a position. Putana was immediately promoted to Vaikuthaloka,which is also sometimes described as Svarga. The Svarga mentioned inthis verse is not the material heavenly planet, but the transcendentalworld. In Vaikuthaloka, Putana attained the position of a nurse(dhatry-ucitam), as described by Uddhava. Putana was elevated to theposition of a nurse and maidservant in Goloka Vndavana to assistmother Yasoda.TEXTS 39-40 1¥\Nil t{ I ;r: C?t41QRCIst

34 Srimad-Bhagavatam [Canto 10, Ch. 6payamsi-milk (coming from the body); yasam-of all of whom;apibat-Lord 1,1a drank; putra-sneha-snutani-that milk comingfrom the bodies of the gopis, not artificially but because of maternalaffection; alam-sufficiently; bhagavan-the Supreme Personality ofGodhead; devaki-putra/:t-who appeared as the son of Devaki; kaivalyaadi-likeliberation or merging into the Brahman effulgence; akhilaprada/:t-thebestower of all similar blessings; tasam-of all of them (ofall the gopis); aviratam-constantly; kr{te-unto Lord 1,1a; kurvatinam-making;suta-ia{Ulm-as a mother looks upon her child;na-never; puna/:t-again; kalpate-can be imagined; rajan-0 KingParikit; samsara/:t-the material bondage of birth and death; ajnanasambhava/:t-whichis to be accepted by foolish persons ignorantly tryingto become happy.TRANSLATIONThe Supreme Personality of Godhead, :KrJ:.la, is the bestower ofmany benedictions, including liberation [kaivalya], or onenesswith the Brahman effulgence. For that Personality of Godhead, thegopis always felt maternal love, and :Kr1.1a sucked their breastswith full satisfaction. Therefore, because of their relationship asmother and son, although the gopis were engaged in variousfamily activities, one should never think that they returned to thismaterial world after leaving their bodies.PURPORTThe advantage of 1,1a consciousness is described herein. 1,1a consciousnessgradually develops on the transcendental platform. One maythink of 1,1a as the supreme personality, one may think of 1,1a as thesupreme master, one may think of 1,1a as the supreme friend, one maythink of 1,1a as the supreme son, or one may think of 1,1a as thesupreme conjugal lover. If one is connected with 1,1a in any of thesetranscendental relationships, the course of one's material life is understoodto have already ended. As confirmed in Bhagavad-gita (4.9),tyaktva deharh punar janma naiti mam eti: for such devotees, goingback home, back to Godhead, is guaranteed. Na puna/:t kalpate rajansamsaro }fiana-sambhava/:t. This verse also guarantees that devotees

Text 41] The Killing of the Demon Putani 35who constantly think of .i(r:Q.a in a . particular relationship will neverreturn to this material world. In this material world of samsara, there arethe same relationships. One thinks, "Here is my son," "Here is mywife," "Here is my lover," or "Here is my friend." But these relationshipsare temporary illusions. Ajnana-sambhaval;t: such a consciousnessawakens in ignorance. But when the same relationships awaken in .i(rI).aconsciousness, one's spiritual life is revived, and one is guaranteed toreturn home, back to Godhead. Even though the gopis who were friendsof Rohi:Q.i and mother Yasoda and who allowed their breasts to be suckedby .i(r:Q.a were not directly .i(r:Q.a's mothers, they all had the same chanceas Rohi:Q.i and Yasoda to go back to Godhead and act as .i(r:Q.a's mothersin-law,servants and so on. The word samsara refers to attachment forone's body, home, husband or wife, and children, but although the gopisand all the other inhabitants of V:rndavana had the same affection and attachmentfor husband and home, their central affection was for .i(rI).a insome transcendental relationship, and therefore they were guaranteed tobe promoted to Goloka V:rndavana in the next life, to live with .i(rI).aeternally in spiritual happiness. The easiest way to attain spiritual elevation,to be liberated from this material world, and to go back home, backto Godhead, is recommended by Bhaktivinoda 'fhakura: km;era samsarakara ch&Ji' andcara. One should give up all sinful activities and remainin the family of .i(rI).a. Then one's liberation is guaranteed.TEXT 41" lif+tP'I: II Z II m;;r :4 !i.fi(1: Ikata-dhamasya saurabhyamavaghraya vrajaukasal;tkim idam kuta evetivadanto vrajam ayayul;tkata-dhamasya-of the smoke emanating from the fire burning thedifferent parts of Piitana's body; saurabhyam-the fragrance; avaghraya-whenthey smelled through their nostrils; vraja-okasal;t-theinhabitants of Vrajabhiimi in distant places; kim idam-what is this

36 Srimad-Bhigavatam (Canto 10, Ch. 6fragrance; kuta-where does it come from; eva-indeed; iti-in thisway; vadanta-speaking; vrajam-the place of Nanda Maharaja,Vrajabhftmi; ayayu-reached.TRANSLATIONUpon smelling the fragrance of the smoke emanating fromPutanii's burning body, many inhabitants of Vrajabhumi in distantplaces were astonished. "Where is this fragrance coming from?"they asked. Thus they went to the spot where Putanii's body wasbeing burnt.PURPORTThe aroma of the smoke emanating from a burning fire is not alwaysvery favorable. Therefore upon smelling such a wonderful fragrance,the inhabitants of Vraja were astonished.te tatra van:titarh gopa*putanagamanadikamsrutva tan-nidhanarh svastisiSos casan suvismitate-all those persons who arrived; tatra-there (in the vicinity ofNanda Maharaja's estate); van:titam-described; gopai-by thecowherd men; patana-agamana-adikam-everything about how Putanathe witch had come there and played havoc; srutva-after hearing; tatnidhanam-andabout how Putana had died; svasti-all auspiciousness;siSo-for the baby; ca-and; asan-offered; su-vismita-beingstruck with great wonder because of what had happened.TRANSLATIONWhen the inhabitants of Vraja who had come from distant placesheard the whole story of how Putanii had come and then been

Text 43] The Killing of the Demon Putani 37killed by K.ftl}8, they were certainly astonished, and they offeredtheir blessings to the child for His wonderful deed of killingPutani. Nanda Mahirija, of course, was very much obliged toVasudeva, who had foreseen the incident, and simply thankedhim, thinking how wonderful Vasudeva was.TEXT 43: (q"q''tt iju1oo: 11{mr:r · nandail sva-putram adayapretyagatam uddra-dhiilmardhny upaghraya paramammudam lebhe kuradvahanandail-Maharaja Nanda; sva-putram addya -taking his son .i(rQaon his lap; pretya-agatam-as if .i(rQa had returned from death (no onecould even imagine that from such danger a child could be saved);udara-dh*-because he was always liberal and simple; murdhni-onthe head of .i(rQa; upaghraya-formally smelling; paramdm-highest;mudam-peace; lebhe-achieved; kuru-udvaha-0 Maharaja Parikit.TRANSLATION0 Mahirija Pariktit, best of the Kurus, Nanda Mahirija was veryliberal and simple. He immediately took his son K.ftl}8 on his lap asif K.ftl}8 had returned from death, and by formally smelling hisson's head, Nanda Mahirija undoubtedly enjoyed transcendentalbliss.PURPORTNanda Maharaja could not understand how the inhabitants of hishouse had allowed Piitana to enter the house, nor could he imagine thegravity of the situation. He did not understand that .i(rQa had wanted tokill Piitana and that His pastimes were performed by yogamaya. NandaMaharaja simply thought that someone had entered his house and createdhavoc. This was Nanda Maharaja's simplicity.

38 Srimad-Bhigavatam(Canto 10, Ch. 6ya etat patana-mok$amkrr;wsyarbhakam adbhutamsruydc chraddhaya martyogovinde labhate ratimyab.-anyone who; etat-this; putana-mok$am-salvation of Putana;krr;wsya-of I?I).a; arbhakam-the childhood pastimes; adbhutamwonderful;srouyat-should hear; sraddhaya-with faith and devotion;martyab.-any person within this material world; govinde-for theSupreme Person, Govinda, Adi-puru?a; labhate-gains; ratimattachment.TRANSLATIONAny person who hears with faith and devotion about how Kra,the Supreme Personality of Godhead, killed Piitanii, and who thusinvests his hearing in such childhood pastimes of Kra, certainlyattains attachment for Govinda, the supreme, original person.PURPORTThe incident in which the great witch attempted to kill the child butwas killed herself is certainly wonderful. Therefore this verse uses theword adbhutam, meaning "specifically wonderful." I?I).a has left usmany wonderful narrations about Him. Simply by reading these narrations,as they are described in Kr. the Supreme Personality of Godhead,one gains salvation from this material world and graduallydevelops attachment to and devotion for Govinda, Adi-purul?a.Thus end the Bhaktivedanta purports of the Tenth Canto, SixthChapter, of the Srimad-Bhagavatam, entitled "The Killing of the DemonPatana."

CHAPTER SEVENThe Killing of the Demon T:rt.tavartaIn this chapter, Sri 1,1a's pastimes of breaking the cart (sakatabhafijana),killing the asura known as T:r1,1avarta, and demonstrating theentire universe within His mouth are especially described.When Sukadeva Gosvami saw that Maharaja Parikit was eagerly waitingto hear about Lord 1,1a's pastimes as a child, he was very muchpleased, and he continued to speak. When Sri 1,1a was only threemonths old and was just trying to turn backside up, before He even attemptedto crawl, mother Yasoda wanted to observe a ritualisticceremony with her friends for the good fortune of the child. Such aritualistic ceremony is generally performed with ladies who also havesmall children. When mother Yasoda saw that 1,1a was falling asleep,because of other engagements she put the child underneath a householdcart, called sakata, and while the child was sleeping, she engaged herselfin other business pertaining to the auspicious ritualistic ceremony.Underneath the cart was a cradle, and mother Yasoda placed the child inthat cradle. The child was sleeping, but suddenly He awakened and, asusual for a child, began to kick His small legs. This kicking shook thecart, which collapsed with a great sound, breaking completely and spillingall its contents. Children who were playing nearby immediately informedmother Yasoda that the cart had broken, and therefore shehastily arrived there in great anxiety with the other gopis. Mother Yasodaimmediately took the child on her lap and allowed Him to suck herbreast. Then various types of Vedic ritualistic ceremonies were performedwith the help of the brahmary,as. Not knowing the real identity ofthe child, the brahmary,as showered the child with blessings.Another day, when mother Yasoda was sitting with her child on herlap, she suddenly observed that he had assumed the weight of the entireuniverse. She was so astonished that she had to put the child down, andin the meantime T:r1,1avarta, one of the servants of Kamsa, appeared thereas a whirlwind and took the child away. The whole tract of land known asGokula became surcharged with dust, no one could see where the child39

40 Srimad-Bhigavatam [Canto 10, Ch. 7had been taken, and all the gopis were overwhelmed because He hadbeen taken away in the dust storm. But up in the sky, the asura, beingoverburdened by the child, could not carry the child far away, althoughhe also could not drop the child because the child had caught him sotightly that it was difficult for him to separate the child from his body.Thus T:r1,1avarta himself fell down from a very great height, the childgrasping him tightly by the shoulder, and immediately died. The demonhaving fallen, the gopfs picked the child up and delivered Him to the lapof mother Yasoda. Thus mother Yasoda was struck with wonder, but becauseof yogamiiya's influence, no one could understand who l(:r1,1a wasand what had actually happened. Rather, everyone began to praise fortunefor the child's having been saved from such a calamity. NandaMaharaja, of course, was thinking of the wonderful foretelling ofVasudeva and began to praise him as a great yogi. Later, when the childwas on the lap of mother Yasoda, the child yawned, and mother Yasodacould see within His mouth the entire universal manifestation.TEXTS 1-2wlPflttl'i!fiR wtletijl"(ul : I fO '"' "''"' €fiUHQ;(I ll\iflijllwt ;r: 3Pl( II IIttqoet«lsq(Rt ilf+.l'(u1 :Nita mm sri-rajovdcayena yenavatare"{tabhagavan harir iSvarakaroti kar"{ta-ramyar:timano-jfidni ca na prabhoyac-chrovato 'paity aratir vitr$r:tdsattvam ca suddhyaty acire"{ta purilsa

Text 2]The Killing of the Demon Tivarta41bhaktir harau tat-pure ca sakhyamtad eva haram vada manyase cetsri-raja uvaca-the King inquired (from Sukadeva Gosvami); yenayena avatare-the pastimes exhibited by different varieties of incarnations;bhagavan-the Supreme Personality of Godhead; harib.-theLord; varab.-the controller; karoti-presents; ka-ramyar.ti-wereall very pleasing to the ear; manab.-j iini-very attractive to the mind;ca-also; nab--of us; prabho-my lord, Sukadeva Gosvami; yatsrovatab.-ofanyone who simply hears these narrations; apaitivanishes;aratib.-unattractiveness; vitr§r.ta-dirty things within themind that make us uninterested in K:r1,1a consciousness; sattvam ca-theexistential position in the core of the heart; suddhyati-becomespurified; acire-very soon; pumsab.-of any person; bhaktib. haraudevotionalattachment and service to the Lord;tat-pue-withVai1,1avas; ca-also; sakhyam-attraction to association; tat eva-thatonly; haram-the activities of the Lord, which should be heard and kepton the neck as a garland; vada-kindly speak; manyase-you think itfit; cet-i£.TRANSLATIONKing Parik,it said: My lord, Sukadeva Gosvimi, all the variousactivities exhibited by the incarnations of the Supreme Personalityof Godhead are certainly pleasing to the ear and to the mind.Simply by one's hearing of these activities, the dirty things inone's mind immediately vanish. Generally we are reluctant to hearabout the activities of the Lord, but 'r;ta's childhood activitiesare so attractiye that they are automatically pleasing to the mindand ear. Thus one's attachment for hearing about material things,which is the root cause of material existence, vanishes, and onegradually develops devotional service to the Supreme Lord, attachmentfor Him, and friendship with devotees who give us the contributionof 'r;ta consciousness. If you think it fit, kindly speakabout those activities of the Lord.As stated in the Prema-vivarta:PURPORT

42 Srimad-Bhagavatam [Canto 10, Ch. 7km:w-bahirmukha haiya bhoga-vaiicha karenikata-stha maya tare japa#ya dhareOur material existence is maya, or illusion, in which we desire differentvarieties of material enjoyment and therefore change io differentvarieties of bodies (bhramayan sarva-bhatani yantrarUt;lhiini mayaya).Asann api klesada iisa deha: as long as we have these temporary bodies,they give us many varieties of tribulation-adhyatmika, adhibhautikaand adhidaivika. This is the root cause of all suffering, but this rootcause of suffering can be removed by revival of our :Q.a consciousness.All the Vedic literatures presented by Vyasadeva and other great sagesare therefore intended to revive our :Q.a consciousness, whichbegins to revive with srava"{ta-kirtanam. Srovatarh sva-katha kr$1Jll(Bhiig. 1.2.17). Srimad-Bhiigavatam and other Vedic literatures existsimply to give us a chance to hear about :Q.a. :Q.a has differentavatiiras, or incarnations, all of which are wonderful and which arouseone's inquisitiveness, but generally such avataras as Matsya, Kurma andVaraha are not as attractive as :Q.a. First of all, however, we have noattraction for hearing about :Q.a, and this is the root cause of oursuffering.But Parikit Maharaja specifically mentions that the wonderful activitiesof baby :Q.a, which amazed mother Yasoda and the other inhabitantsof Vraja, are especially attractive. From the very beginning ofHis childhood,· :Q.a killed Piitana, T:r:Q.avarta and Sakatasura andshowed the entire universe within His mouth. Thus the pastimes of:Q.a, one after another, kept mother Yasoda and all the inhabitants ofVraja in great astonishment. The process to revive one's :Q.a consciousnessis adau sraddhii tata sadhu-saitga (Bhakti-rasamrtasindhu1.4.15). The pastimes of :Q.a can be properly received fromdevotees. If one has developed a little bit of :Q.a consciousness by hearingfrom Vai:Q.avas about the activities of :Q.a, one becomes attached toVai:Q.avas who are interested only in :Q.a consciousness. ThereforeParikit Maharaja recommends that one hear about :Q.a's childhood activities,which are more attractive than the activities of other incarnations,such as Matsya, Kiirma and Varaha. Wanting to hear more andmore from Sukadeva Gosvami, Maharaja Parikit requested him to con-

Text 3] The Killing of the Demon Tivarta 43tinue describing !4?1,1a's childhood activities, which are especially easy tohear and which create more and more inquisitiveness.TEXT331tll;:ttfq i)tf«t¥4'( I J\¥il«l'l4 ijIM¥4 .. : ll llathanyad api kr§lJ.aSJatokacaritam adbhutammdnU§am lokam asadyataj-jatim anurundhataatha-also; anyat api-other pastimes also; kr§lJ.aSya-of child.l41?I,la; toka-acaritam adbhutam-they are also wonderful childhoodpastimes; mdnU§am-as if playing as a human child; lokam ascldyaappearingon this planet earth in human society; tat-jdtim -exactly likea human child; anurundhata-who was imitating.TRANSLATIONPlease describe other pastimes of I].a, the Supreme Personality,who appeared on this planet earth, imitating a humanchild and performing wonderful activities like killing Pii.tani.PURPORTMaharaja Parik?it requested Sukadeva Gosvami to narrate other childhoodpastimes exhibited by !4?1,1a while playing as a human child. TheSupreme Personality of Godhead incarnates at different times in differentplanets and universes, and according to the nature of those places,He exhibits His unlimited potency. That a child sitting on the lap of hismother was able to kill the gigantic Putanii. is extremely wonderful forthe inhabitants of this plane, but on other planets the inhabitants aremore advanced, and therefore the pastimes the Lord performs there arestill more wonderful. J4?I,la's appearance on this planet like a humanbeing makes us more fortunate than the demigods in the higher planets,

44 Srimad-Bhigavatam [Canto 10, Ch. 7and therefore Maharaja Parikit was very much interested in hearingabout Him.TEXT4r[fi €6G;IR1G.i IM€6€tilt!€61Mctl?lt0ij+(q-(14Aijq(fitijl'( I mll\lllsri-suka uvacakadacid autthanika-kautukdplavejanmara-yoge samaveta-yo$itiimvaditra-gita-dvija-mantra-vacakaiScakdra sunor abhi$ecanam satisri-suka/:t uviica-Sri Sukadeva Gosvami continued to speak (at the requestof Maharaja Parikit); kadacit-at that time (when Kt11-a wasthree months old); autthiinika-kautuka-aplave-when Kt11-a was threeor four months old and His body was developing, He attempted to turnaround, and this pleasing occasion was observed with a festival andbathing ceremony; janma-ra-yoge-at that time, there was also a conjunctionof the moon with the auspicious constellation RohiQi; samavetayo$itiim-(theceremony was observed) among the assembled women, aceremony of mothers; viiditra-gita-different varieties of music andsinging; dvija-mantra-viicakai/:t-with chanting of Vedic hymns byqualified briihma"{ULS; cakiira-executed; suno/:t-of her son;abhi$ecanam-the bathing ceremony; sati-mother Yasoda.TRANSLATIONSukadeva Gosvimi said: When mother Ya8odi's baby was slantingHis body to attempt to rise and turn around, this attempt wasobserved by a Vedic ceremony. In such a ceremony, called utthina,which is performed when a child is due to leave the house for thefirst time, the child is properly bathed. Just after a turnedthree months old, mother Ya8odi celebrated this ceremony with

Text 5] The Killing of the Demon Tvarta 45other women of the neighborhood. On that day, there was a conjunctionof the moon with the constellation Rohii. As thebrihas joined by chanting Vedic hymns and professional musiciansalso took part, this great ceremony was observed by motherYa8odi.PURPORTThere is no question of overpopulation or of children's being a burdenfor their parents in a Vedic society. Such a society is so well organizedand people are so advanced in spiritual consciousness that childbirth isnever regarded as a burden or a botheration. The more a child grows, themore his parents become jubilant, and the child's attempts to turn overare also a source of jubilation. Even before the child is horn, when themother is pregnant, many recommended ritualistic ceremonies are performed.For example, when the child has been within the womb for threemonths and for seven months, there is a ceremony the mother observesby eating with neighboring children. This ceremony is called svadabhaaJ;UL.Similarly, before the birth of the child there is thegarbhadhana ceremony. In Vedic civilization, childbirth or pregnancy isnever regarded as a burden; rather, it is a cause for jubilation. In contrast,people in modern civilization do not like pregnancy or· childbirth,and when there is a child, they sometimes kill it. We can just considerhow human society has fallen since the inauguration of Kali-yuga. Althoughpeople still claim to he civilized, at the present moment there isactually no human civilization, hut only an assembly of two-leggedanimals.nandasya patni krta-majjanddikarhviprai krta-svastyayanarh supajitaibannddya-vasa-srag-abhta-dhenubhisafijcUa-nidraam a.SiSayac chanai

46 Srimad-Bhagavatam [Canto 10, Ch. 7nandasya-of Maharaja Nanda; patni-the wife (mother Yasoda);krta-majjana-adikam-after she and the other members of the househad bathed and the child had been bathed also; viprai(l.-by thebrahmar;ws; krta-svastyayanam-engaging them in chanting auspiciousVedic hymns; su-pujitai(l.-who were all received and worshiped withproper respect; anna-adya-by offering them sufficient grains andother eatables; vasa(l.-garments; srak-abh!a-dhenubhi(l.-by offeringflower garlands and very desirable cows; sanjata-nidra-had becomesleepy; aam-whose eyes; a.SiSayat-laid the child down; sanai(l.-forthe time being.TRANSLATIONMter completing the bathing ceremony for the child, motherYa8odii received the briihmaJ.las by worshiping them with properrespect and giving them ample food grains and other eatables,clothing, desirable cows, and garlands. The briihmaJ.las properlychanted Vedic hymns to observe the auspicious ceremony, andwhen they finished and mother Ya8odii saw that the child felt,sleepy, she lay down on the bed with the child until He waspeacefully asleep.PURPORTAn affectionate mother takes great care of her child and is always anxiousto see that the child is not disturbed even for a moment. As long asthe child wants to remain with the mother, the mother stays with thechild, and the child feels very comfortable. Mother Yasoda saw that herchild felt sleepy, and to give Him all facilities for sleep, she lay downwith the child, and when He was peaceful, she got up to attend to herother household affairs.TEXT63m\u Ml

Text 6]The Killing of the Demon T:ravarta47autthanikautsukya-mana manasvinisamagatan pujayati vrajaukasanaivasrtwd vai ruditam sutasya sarudan standrthi carav udalcyipatautthanika-autsukya-mana-mother Yasoda was very busy celebratingthe utthana ceremony of her child; manasvini-very liberal in distributingfood, clothing, ornaments and cows, according to necessity;samagatan-to the assembled guests; pujayati-just to satisfy them;vraja-okasa-to the inhabitants of Vraja; na-not; eva-certainly;a§nwt-did hear; vai-indeed; ruditam-the crying; sutasya-of herchild; sa-mother Yasoda; rudan-crying; stana-arthi-K{?J.la, whowas hankering to drink His mother's milk by sucking her breast;carau udalcyipat-out of anger, threw His two legs hither and thither.TRANSLATIONThe liberal mother Ya8odii, absorbed in celebrating the utthiinaceremony, was busy receiving guests, worshiping them with allrespect and offering them clothing, cows, garlands and grains.Thus she could not hear the child crying for His mother. At thattime, the child K:r'lla, demanding to drink the milk of .Hismother's breast, angrily threw His legs upward.PURPORTK{?J.la had been placed underneath a household handcart, but thishandcart was actually another form of the Sakatasura, a demon who hadcome there to kill the child. Now, on the plea of demanding to suck Hismother's breast, Kri?J.la took this opportunity to kill the demon. Thus Hekicked Sakatasura just to expose him. Although K{?J.la's mother wasengaged in receiving guests, Lord K{?J.la wanted to draw her attention bykilling the Sakatasura, and therefore he kicked that cart-shaped demon.Such are the pastimes of Kt?J.la. K{I?J.la wanted to draw the attention ofHis mother, but while doing so He created a great havoc not understandableby ordinary persons. These narrations are wonderfully enjoyable,and those who are fortunate are struck with wonder upon hearing ofthese extraordinary activities of the Lord. Although the less intelligent

48 Srimad-Bhigavatam [Canto 10, Ch. 7regard them as mythological because a dull brain cannot understandthem, they are real facts. These narrations are actually so enjoyable andenlightening that Maharaja Parikit and Sukadeva Gosvami tookpleasure in them, and other liberated persons, following in theirfootsteps, become fully jubilant by hearing about the wonderful activitiesof the Lord.TEXT7adhab,-sayanasya siSor ano 'lpakapravala-mrdv-arighri-hatamvyavartatavidhvasta-nana-rasa-kupya-bhajanam -vyatyasta-cakraa-vibhinna-kabaram ·adhab,-sayanasya-who was put underneath the handcart; siSob,-ofthe child; anab,-the cart; alpaka-not very much grown; pravalajustlike a new leaf; mrdu-arighri-hatam-struck by His beautiful, delicatelegs; vyavartata-turned over and fell down; vidhvastascattered;nana-rasa-kupya-bhajanam-utensils made of vanousmetals; vyatyasta-dislocated; cakra-aa-the two wheels and theaxle; vibhinna-broken; kabaram-the pole of the handcart.TRANSLATIONLord Sri 1,1a was lying down underneath the handcart in onecorner of the courtyard, and although His little legs were as soft asleaves, when He struck the cart with His legs, it turned overviolently and collapsed. The wheels separated from the axle, thehubs and spokes fell apart, and the pole of the handcart broke. Onthe cart there were many little utensils made of various metals, andall of them scattered hither and thither.

Text 8] The Killing of the Demon T:P,.tivarta 49PURPORTSrila Visvanatha Cakravarti 'fhakura has commented on this verse asfollows. When Lord .Kr?I}.a was of a very tender age, His hands and legsresembled soft new leaves, yet simply by touching the handcart with Hislegs, He made the cart fall to pieces. It was quite possible for Him to actin this way and yet not exert Himself very much. The Lord in HisVamana avatara had to extend His foot to the greatest height to penetratethe covering of the universe, and when the Lord killed the giganticdemon Hiral}.yakasipu, He had to assume the special bodily feature ofN:rsimhadeva. But in His Kr!?I}.a avatara, the Lord did not need to exertsuch energy. Therefore, kmws tu bhagavan svayam: Kr!?I}.a is theSupreme Personality of Godhead Himself. In other incarnations, theLord had to exert some energy according to the time and circumstances,but in this form He exhibited unlimited potency. Thus the handcart collapsed,its joints broken, and all the metal pots and utensils scattered.The Vava-to§a'QJ remarks that although the handcart was higherthan the child, the child could easily touch the wheel of the cart, and thiswas sufficient to send the demon down to the earth. The Lordsimultaneously pushed the demon to the earth and superficially brokethe handcart.TEXTSqT · t(3TR•t(l:m:l(' .. ;;:l;;:tCl;;:IWftit: fii iffil_ II (; IIdmva ya.Soda-pramukha vraja-striyaautthanike karma"{ti yaJ:r, samagata}:r,nandadaya.S cadbhuta-darsanakula}:r,katham svayam vai sakatam viparyagatdr§tva-after seeing; ya.Soda-pramukha}:r,-headed by mother Yasoda;vraja-striya}:r,-all the ladies of Vraja; autthanike karma7J,i-in thecelebration of the utthana ceremony; ya}:r,-those who; samagata}:r,-

50 Srimad-Bhagavatam [Canto 10, Ch. 7assembled there; nanda-adayab, ca-and the men, headed by NandaMaharaja; adbhuta-darsana-by seeing the wonderful calamity (that theheavily loaded cart had broken upon the small baby, who still lay thereunhurt); akulab,-and thus they were very much perturbed as tohow it had happened; katham-how; svayam-by itself; vai-indeed;sakatam-the handcart; viparyagat-became so heavily damaged,dismantled.TRANSLATIONWhen mother Ya8odii and the other ladies who had assembledfor the utthiina festival, and all the men, headed by NandaMaharaja, saw the wonderful situation, they began to wonder howthe handcart had collapsed by itself. They began to wander hereand there, trying to find the cause, but were unable to do so.TEXT9OJ:4cmtijlf tft: I farnit m: II Q.. llacur avyavasita-matingopan gopiS ca balakab,rudatanena padenalcyiptam etan na samsayab,acub,-said; avyavasita-matin-who had lost all intelligence in thepresent situation; gopan-to the cowherd men; gopib, ca-and to theladies; balakab,-the children; rudata anena-as soon as the childcried; padena-with one leg; /cyiptam etat-this cart was dashed apartand immediately fell dismantled; na samsayab,-there is no doubtabout it.TRANSLATIONThe assembled cowherd men and ladies began to contemplatehow this thing had happened. "Is it the work of some demon orevil planet?" they asked. At that time, the small children presentasserted that the cart had been kicked apart by the baby a. As

Text 9] The Killing of the Demon T:rt].avarta 51soon as the crying baby had kicked the cart's wheel, the cart hadcollapsed. There was no doubt about it.PURPORTWe have heard of people's being haunted by ghosts. Having no grossmaterial body, a ghost seeks shelter of a gross body to stay in and haunt.The Sakaasura was a ghost who had taken shelter of the handcart andwas looking for the opportunity to do mischief to 1.1a. When 1.1akicked the cart with His small and very delicate legs, the ghost was immediatelypushed down to the earth and his shelter dismantled, asalready described. This was possible for 1.1a because He has full potency,as confirmed in the Brahma-samhita (5.32):aligani yasya sakalendriya-vrttimantipa.Syanti panti kalayanti ciram jagantiananda-cinmaya-sad-ujjvala-vigrahasyagovindam adi-puram tam aham bhajami1.1a's body is sac-cid-ananda-vigraha, or ananda-cinmaya-rasavigraha.That is, any of the parts-of His ananda-cinmaya body can actfor any other part. Such are the inconceivable potencies of the SupremePersonality of Godhead. The Supreme Lord does not need to acquirethese potencies; He already has them. Thus 1.1a kicked His little legs,and His whole purpose was fulfilled. Also, when the handcart broke, anordinary child could have been injured in many ways, but because 1.1ais the Supreme Personality of Godhead, He enjoyed the dismantling ofthe cart, and nothing injured Him. Everything done by Him is anandacinmaya-rasa,full transcendental bliss. Thus 1.1a factually enjoyed.The nearby children saw that actually 1.1a had kicked the wheel ofthe cart and this was how the accident happened. By the arrangement ofyogamaya, all the gopis and gopas thought that the accident had takenplace because of some bad planet or some ghost, but in fact everythingwas done by 1.1a and enjoyed by Him. Those who enjoy the activities ofare also on the platform of ananda-cinmaya-rasa; they are liberatedfrom the material platform. When one develops the practice of hearingkmw-katha, he is certainly transcendental to material existence, asconfirmed in Bhagavad-gita (sa gunan samatityaitan brahma-bhayaya

52 Srimad-Bhigavatam (Canto 10, Ch. 7kalpate). Unless one is on the spiritual platform, one cannot enjoy thetranscendental activities of K.ra; or in other words, whoever engages inhearing the transcendental activities of K.ra is not on the material platform,but on the transcendental, spiritual platform.TEXT 10;r fiR: tWIT IN I3T WT :II oilna te sraddadhire gopabala-bhd$itam ity utaaprameyam balam tasyabalakasya na te vidu/:tna-not; te-the cowherd _!llen and ladies; sraddadhire-put theirfaith (in such statements); gopa/:t-the cowherd men and women; bdlabitam-childishtalk from the assembled children; iti uta-thusspoken; aprameyam-unlimited, inconceivable; balam-the power;tasya balakasya-of the small baby K.ra; na-not; te-the gopis andgopas; vidu/:t-were aware of.TRANSLATIONThe assembled gopis and gopas, unaware that Kt!JI].a is alwaysunlimited, could not believe that baby Kt!JI].a had such inconceivablepower. They could not believe the statements of the children,and therefore they neglected these statements as being childishtalk.TEXT 11 ij6m !lm Ii'tlP;j mt: : 'Nl II IIrudantarh sutam adayaya§oda graha-sarikitakrta-svastyayanarh viprai/:tsuktai/:t stanam apayayat

Text 12] The Killing of the Demon T:ri].ivarta 53rudantam-crying; sutam-son; adaya-picking up; ya.SodamotherYasoda; graha-sankita-fearing some bad planet; krtasvastyayanam-immediatelyperformed a ritualistic ceremony for goodfortune; viprai-by calling all the brahmar:ws; saktai-by Vedichymns; stanam-her breast; apayayat-made the child suck.TRANSLATIONThinking that some bad planet had attacked 1\.:r!I].a, motherYa8odi picked up the crying child and allowed Him to suck herbreast. Then she called for experienced brihmaJ].as to chant Vedichymns and perform an auspicious ritualistic ceremony.PURPORTWhenever there is some danger or some inauspicious occurrence, it isthe custom of Vedic civilization to have qualified brahmar:ws immediatelychant Vedic hymns to counteract it. Mother Yasoda did this ·properly and allowed the baby to suck her breast.TEXT 12·. 1'1ij •11'11(.')1+1: ijql(¥( I (' "f.+-..1o:t)flF.fF-P-tl: IIpurvavat sthapitaril gopairbalibhi sa-paricchadamvipra hutvarcayam cakrurdadhy-aata-ku5ambubhipurva-vat-as the handcart had been situated before; sthapitamagainassembled with the pots situated properly; gopa*-by thecowherd men; balibhi-all of whom were very strong and stout andwho could therefore assemble the parts without difficulty; saparicchadam-withall the paraphernalia kept on it; vipra-thebrahmar:ws; hutva-after performing a fire ceremony; arcayamcakru-performed ritualistic ceremonies; dadhi-with curd; aatagrainsof rice; ku5a-and ku5a grass; ambubhi-with water.

54 Srimad-Bhigavatam (Canto 10, Ch. 7TRANSLATIONMter the strong, stout cowherd men assembled the pots andparaphernalia on the handcart and set it up as before, thebrahmas performed a ritualistic ceremony with a fire sacrifice toappease the bad planet, and then, with rice grains, kusa, water andcurd, they worshiped the Supreme Lord.PURPORTThe handcart was loaded with heavy utensils and other paraphernalia.To set the cart back in its original position required much strength, butthis was easily done by the cowherd men. Then, according to the systemof the gopa-jati, various Vedic ceremonies were performed to appease thecalamitous situation.ye 'suyanrta-dambherahimsa-mana-vivarjita/:tna tearh satya-silanamaso viphalii/:t krta/:titi balakam adiiyasamarg-yajur-upakrtai/:tjalai/:t pavitraadhibhirabhicya dvijottamai/:tvaciyitva svastyayanarhnanda-gopa/:t samahita/:t

Text 15]The Killing of the Demon Tr1.1avarta55hutva cagnim dvijatibhya/:tpradad annam maha-gul).amye-those brahmary,as who; asuya-envy; anrta-untruthfulness;dambha-false pride; ird-grudges; himsd-being disturbed by theopulence of others; mana-false prestige; vivarjita/:t-completely devoidof; na-not; team-of such brahmary,as; satya-silanam-who are endowedwith perfect brahminical qualifications (satya, sama, dama, etc.);asa/:t-the blessings; viphala/:t-useless; krta/:t-have become; iticonsideringall these things; balakam-the child; dddya-taking careof; selma-according to the Sarna Veda; rk-according to the ]J.g Veda;yaju/:t-and according to the Yajur Veda; upakrtai/:t-purified by suchmeans; jalai/:t-with water; pavitra-auadhibhi/:t-mixed with pureherbs; abhicya-after bathing (the child); dvija-uttamai/:t-withceremonies performed by first-class brahmary,as with the above qualifications;vdcayitvd-requested to be chanted; svasti-ayanam-auspicioushymns; nanda-gopa/:t-Maharaja Nanda, the head of the cowherd men;samdhita/:t-liberal and good; hutva-after offering oblations; ca-also;agnim-unto the sacred fire; dvijatibhya/:t-unto those first-classbrahmary,as; pradat-gave in charity; annam-food grains; mahdgul).am-excellent.TRANSLATIONWhen briihmai_las are free from envy, untruthfulness, unnecessarypride, grudges, disturbance by the opulence of others, andfalse prestige, their blessings never go in vain. Considering this,Nanda Maharaja soberly took Kr1.1a on his lap and invited suchtruthful briihmai_las to perform a ritualistic ceremony according tothe holy hymns of the Sarna Veda, Veda and Yajur Veda. Then,while the hymns were being chanted, he bathed the child withwater mixed with pure herbs, and after performing a fireceremony, he sumptuously fed all the briihmai_las with first-classgrains and other food.PURPORTNanda Maharaja was very confident about the qualifications of thebrahmary,as and their blessings. He was fully confident that simply if the

56 Srimad-Bhigavatam [Canto 10, Ch. 7good brahmar:ws showered their blessings, the child i(rI).a would behappy. The blessings of qualified brahmar:ws can bring happiness notonly to i(rI).a, the Supreme Personality of Godhead, but to everyone. Becausei(rQa is self-sufficient, He does not require anyone's blessings, yetNanda Maharaja thought that i(rQa required the blessings of thebrahmar:ws. What then is to be said of others? In human society,therefore, there must be an ideal class of men, brahmar:ws, who canbestow blessings upon others, namely, upon the atriyas, vaiSyas andsadras, so that everyone will be happy. i(rI).a therefore says inBhagavad-gita (4.13) that human society must have four social orders(catur-VanJyaril maya smam gur:w--karma-vibhaga§a/:t); it is not thateveryone should become a sadra or a vaiSya and human society willprosper. As enunciated in Bhagavad-gita, there must be a class ofbrahmar:ws with qualities like satya (truthfulness), sama (peacefulness),dama (self-control) and titiksa (tolerance).Here also, in the Bhagavatam, Nanda Maharaja invites qualifiedbrahmar:ws. There may be caste brahmar:ws, and we have all respect forthem, but their birth in brahmar:w- families does not mean that they arequalified to bestow blessings upon the other members of human society.This is the verdict of the sastras. In Kali-yuga, caste brahmar:ws are acceptedas brahmar:ws. Vipratve satram eva hi (Bhag. 12.2.3): in Kaliyuga,simply by putting on a thread worth two paise, one becomes abrahma7Ja. Such brahmar:ws were not called for by Nanda Maharaja. Asstated by Narada Muni (Bhag. 7.11.35), yasya yal laar:w-m proktam.The symptoms of a brahmar:w- are stated in §astra, and one must bequalified with these symptoms.The blessings of brahma7J,as who are not envious, disturbed or puffedup with pride and false prestige and who are fully qualified withtruthfulness will be useful. Therefore a class of men must be trained asbrahmar:ws from the very beginning. Brahmacari guru-kule vasan dantoguror hitam (Bhag. 7.12.1). The word danta is very important. Dantarefers to one who is not envious, disturbing or puffed up with falseprestige. With the i(rI).a consciousness movement, we are trying to introducesuch brahmar:ws in society. Brahmar:ws must ultimately beVaiI).avas, and if one is a VaiQava, he has already acquired thequalifications of a brahmar:w-. Brahma-bhata prasannatma (Bg. 18.54).The word brahma-bhata refers to becoming a brahmar:w-, or understand-

Text 15] The Killing of the Demon Tfl}.ivarta 57ing what is Brahman (brahma janat'iti brahma"{UL/:l). One who is brahmabhatais always happy (prasannatma). Na socati na karilcyati: he is neverdisturbed about material necessities. Samail sarve$U bhate$u: he is readyto bestow blessings upon everyone equally. Mad-bhaktim labhate param:then he becomes a Vai1,1ava. In this age, Srila Bhaktisiddhanta Sarasvati'fhakura introduced the sacred thread ceremony for his Vai1,1ava disciples,with the idea that people should understand that when one becomesa Vai1,1ava he has already acquired the qualifications of a brahma7Jn.Therefore in the International Society for Krishna Consciousness, thosewho are twice initiated so as to become brahma"{ULS must bear in mindtheir great responsibility to be truthful, control the mind and senses, betolerant, and so on. Then their life will be successful. It was suchbrahma"{ULS that Nanda Maharaja invited to chant the Vedic hymns, notordinary brahma1JnS. Verse thirteen distinctly mentions hirhsa-mana.The word mana refers to false prestige or false pride. Those who werefalsely proud, thinking that they were brahma"{ULS because they wereborn in brahmar:ta families, were never invited by Nanda Maharaja onsuch occasions.Verse fourteen mentions pavitraU$adhi. In any ritualistic ceremony,many herbs and leaves were required. These were known as pavitrapatra.Sometimes there were nimba leaves, sometimes bael leaves,mango leaves, a§vattha leaves or amalaki leaves. Similarly, there werepafica-gavya, panca-sasya and panca-ratna. Although Nanda Maharajabelonged to the vaiSya community, everything was known to him.The most important word in these verses is maha-gu"{Ulm, indicatingthat the brahma"{ULS were offered very palatable food of exalted quality.Such palatable dishes were generally prepared with two things, namelyfood grains and milk products. Bhagavad-gita (18.44) therefore enjoinsthat human society must give protection to the cows and encourageagriculture (kr$i-go-ralcyya-viir:tijyam vaiSya-karma svabhavajam). Simplyby expert cooking, hundreds and thousands of palatable dishes can beprepared from agricultural produce and milk products. This is indicatedhere by the words annam maha-gu7Jnm. Still today in India, from thesetwo things, namely food grains and milk, hundreds and thousands ofvarieties of food are prepared, and then they are offered to the SupremePersonality of Godhead. (Catur-vidha-sri-bhagavat-prasada. PatrarhpU$parh phalam toyam yo me bhaktya prayacchati.) Then the prasada is

58 Srimad-Bhigavatam (Canto 10, Ch. 7distributed. Even today in Jagannatha-k?etra and other big temples, verypalatable dishes are offered to the Deity, and prasiida is distributedprofusely. Cooked by first-class brahmar:tas with expert knowledge andthen distributed to the public, this prasiida is also a blessing from thebrahmar:tas or Vai?I,lavas. There are four kinds of prasada (catur-vidha).Salty, sweet, sour and pungent tastes are made with different types ofspices, and the food is prepared in four divisions, called carvya, cya,lehya and pehya-prasiida that is chewed, prasiida that is licked,prasada tasted with the tongue, and prasada that is drunk. Thus thereare many varieties of prasiida, prepared very nicely with grains andghee, offered to the Deity and distributed to the brahmar:tas andVai?I,lavas and then to the general public. This is the way of humansociety. Killing the cows and spoiling the land will not solve the problemof food. This is not civilization. Uncivilized men living in the jungle andbeing unqualified to produce food by agriculture and cow protection mayeat animals, but a perfect human society advanced in knowledge mustlearn how to produce first-class food simply by agriculture and protectionof cows.TEXT 16m: iret erm:(:'f¥\lit;ft: 13l9;4111t m :q(...-6 II Z IIgava/:1, sarva-gw:wpetavasa/:1,-srag-rukma-malini/:1,atmajabhyudayarthayapradat te canvayufijatagava/:1,-cows; sarva-gur:ta-upeta/:1,-being fully qualified by gtvmgsufficient milk, etc.; vasa/:1,-well dressed; srak-with flower garlands;rukma-malini/:1,-and with garlands of gold; atmaja-abhyudayaarthaya-forthe purpose of his son's affluence; prdddt-gave incharity; te-those brahmar:tas; ca-also; anvayufijata-accepted them.TRANSLATIONNanda Maharaja, for the sake of the affluence of his own son!iiJ.la, gave the briihmaJ.laS cows fully decorated with garments,

Text 17] The Killing of the Demon T:rl}ivarta 59Hower garlands and gold necklaces. These cows, fully qualified togive ample milk, were given to the brihmal}as in charity, and thebrihmal}as accepted them and bestowed blessings upon the wholefamily, and especially upon K:rtl}a.PURPORTNanda Maharaja first fed the brahmar;tas sumptuously and then gavethem in charity first-class cows fully decorated with golden necklaces,garments and flower garlands.TEXT 17Fmrll$611: it:ffl llf'qQtij wt f.f;d: IMa: rq III \911vipra mantra-vido yuktastair ya/:t proktas tathaSa/:tta nphala bhavyantina kadacid api sphutamvipra/:t-the brahmar;tas; mantra-vida/:t-completely expert in chantingthe Vedic hymns; yukta/:t-perfect mystic yogis; tai/:t-by them;ya/:t-whatsoever; prokta/:t-was spoken; tatha-becomes just so;asa/:t-all blessings; ta/:t-such words; nphald/:t-useless, withoutfruit; bhavyanti na-never will become; kadacit-at any time; apiindeed;sphutam-always factual, as it is.TRANSLATIONThe brihmal}as, who were completely expert in chanting theVedic hymns, were all yogis fully equipped with mystic powers.Whatever blessings they spoke were certainly never fruitless.PURPORTBrahmar:tas fully equipped with the brahminical qualifications are alwaysyogis fully powerful in mystic yoga. Their words never fail. Inevery transaction with other members of society, brahmar;tas are certainlydependable. In this age, however, one must take into account that

60 Srimad-Bhagavatam [Canto 10, Ch. 7the brahmar:ws are uncertain in their qualifications. Because there are noyajiiic brahmar:ws, all yajfias are forbidden. The only yajna recommendedin this age is sarikirtana-yajna. Yajna* sarikirtana-prayairyajanti hi sumedhasa/:t (Bhag. 11.5.32). Yajfia is meant to satisfy Vir;tu(yajnarthat karmar:w 'nyatra loko 'yam karma-bandhana/:t). Because inthis age there are no qualified brahma1Ja5, people should perform yajnaby chanting the Hare ,Krr;ta mantra (yajfiai/:t sarikirtana-prayair yajantihi sumedhasa/:t). Life is meant for yajna, and yajna is performed by thechanting of Hare ,Krr;ta, Hare ,Krr;ta, K:rr;ta ,Krr;ta, Hare Hare/ HareRama, Hare Rama, Rama Rama, Hare Hare.TEXT 18iti ijl wi I Rtii::O ;{ ij fitft II IIekadaroham aril{lhamlalayanti sutam satigarimaJ.Q,m siSor vof},humna sehe giri-kutavatekada-one time (estimated to have been when ,Krr;ta was one yearold); aroham-on His mother's lap; aril{lham-who was sitting;lalayanti-was patting; sutam-her son; sati-mother Yasoda;garimaryam-because of an increase in heaviness; siSo/:t-of the child;vof},hum-to bear Him; na-not; sehe-was able; giri-kata-vat-appearinglike the weight of a mountain peak.TRANSLATIONOne day, a year after a's appearance, mother Ya8oda waspatting her son on her lap. But suddenly she felt the child to beheavier than a mountain peak, and she could no longer bear Hisweight.PURPORTLalayanti. Sometimes a mother lifts her child, and when the child fallsin her hands, the child laughs, and the mother also enjoys pleasure.Yasoda used to do this, but this time ,Krr;ta became very heavy, and shecould not bear His weight. Under the circumstances, it is to be under-

Text 19] The Killing of the Demon TtVivarta 61stood that I,la was aware of the coming of Tti,lAvartasura, who wouldtake Him far away from His mother. I,la knew that when Tti,lAvartacame and took Him away from His mother's lap, mother Yasoda would begreatly bereaved. He did not want His mother to suffer any difficultyfrom the demon. Therefore, because He is the source of everything (janmadyasya yata/:t), He assumed the heaviness of the entire universe. Thechild was on the lap of Yasoda, who was therefore in possession of everythingin the world, hut when the child assumed such heaviness, she hadto put Him down in order to give Ttl).iivartasura an opportunity to takeHim away and play with Him for some time before the child returned tothe lap of His mother.TEXT 19 ij tiM' 1(4TM61 I

62 Srimad-Bhagavatam [Canto 10, Ch. 7PURPORTMother Yasoda did not understand that KtQa is the heaviest of allheavy things and that l

Text 22] The Killing of the Demon Tntavarta 63another demonstration of K:r:.;ta's inconceivable energy. When theT:r:.;tavarta demon came, K:r:.;ta became lighter than the grass so that thedemon could carry Him away. This was ananda-cinmaya-rasa, K:r:.;ta'sblissful, transcendental pleasure.TEXT 21 fq- : I w mit : 1111gokularh sarvam avnwanmU('r;tarhS cak$ai rer:tubhiflirayan sumaha-ghorasabdenapradiSo diSai)gokulam-the whole tract of land known as Gokula; sarvam-everywhere;avrr:tvan-covering; mU()r;tan-taking away; cak$ai-thepower of vision; rer:tubhil)-by particles of dust; irayan-was vibrating;su-maha-ghora-very fierce and heavy; sabdena-with a sound;pradiSal) diSa/)-entered everywhere, in all directions.TRANSLATIONCovering the whole land of Gokula with particles of dust, thatdemon, acting as a strong whirlwind, covered everyone's visionand began vibrating everywhere with a greatly fearful sound.PURPORTT:r:.;tavartasura assumed the form of a whirlwind and covered with adust storm the whole tract of land known as Gokula, so that no one couldsee even the nearest thing.TEXT 22C' '"' • tnt¢ T. "llqif*l r trn: III

64 Srimad-Bhigavatam[Canto 10, Ch. 7muhartam abhavad go$fhamrajasa tamasavrtamsutam ya.Soda napa.Syattasmin nyastavati yatamuhartam-for a moment; abhavat-there was; go$fhamthroughoutthe whole pasturing ground; rajasa-by big particles ofdust; tamasa avrtam-covered with darkness; sutam-her son;ya.Sodii-mother Yasoda; na apa.Syat-could not find; tasmin-in thatvery spot; nyastavati-she had placed Him; yata-where.TRANSLATIONFor a moment, the whole pasturing ground was overcast withdense darkness from the dust storm, and mother Ya8odii was unableto find her son where she had placed Him.napa.Syat ka.Scanatmanamparam capi vimohitatf1.Uivarta-nisf$!abhisarkarabhir upadrutana-not; apasyat-saw; kaScana-anyone; atmiinam-himself;param ca api-or another; vimohita-being illusioned; tr1Jiivartanisr$!iibhi-thrownby T:p:)avartasura; sarkarabh*-by the sands;upadruta-and thus being disturbed.TRANSLATIONBecause of the bits of sand thrown about by T:rJ.liiVarta, peoplecould not see themselves or anyone else, and thus they wereillusioned and disturbed.

Text 25]The Killing of the Demon T:r1,1iivarta65TEXT 24" . ·•:Htlqf41;;fl¥1('51'11 lffill I" "'3TIJf;:" " l!f.l qmrr ttl: 11\?11iti khara-pavana-cakra-pamsu-varesuta-padavim abalavilaya mataatikaru"{tam anusmaranty a§ocadbhuvi patita mrta-vatsaka yatha gau}:titi-thus; khara-very strong; pavana-cakra-by a whirlwind;pamsu-vare-when there were showers of dust and small dust particles;suta-padavim-the place of her son; abala-the innocent woman;avilaya-not seeing; mata-because of being His mother; atikaru"{tam-verypitifully; anusmaranti-she was thinking of her son;a§ocat-lamented extraordinarily; bhuvi-on the ground; patita-felldown; mrta-vatsaka-who has lost her calf; yatha-like; gau}:t-a cow.TRANSLATIONBecause of the dust storm stirred up by the strong whirlwind,mother Yasodii could find no trace of her son, nor could sheunderstand why. Thus she fell down on the ground like a cow whohas lost her calf and began to lament very pitifully.TEXT 25 " "' "' a41titP.J ttr=trt" "' C'ijms\11f1:Mq+tr;:rq;r;r aqil'4ttit 11'-\11ruditam anuni.Samya tatra gopyobhrsam anutapta-dhiyo 'sru-pur"{ta-mukhya}:tC'

66 Srimad-Bhigavatam[Canto 10, Ch. 7rurudur anupalabhya nanda-sunumpavana upiirata-piiril.Su-vara-vegeruditam-mother Yasoda, crying pitifully; anuniSamya-after hearing;tatra-there; gopya-the other ladies, the gopis; bhrsam-highly;anutapta-lamenting sympathetically after mother Yasoda; dhiyawithsuch feelings; a5ru-pun:w--mukhya-and the other gopis, theirfaces full of tears; rurudu-they were crying; anupalabhya-withoutfinding; nanda-sanum-the son of Nanda Maharaja, :Kr1,1a; pavanewhenthe whirlwind; upiirata-had ceased; piimsu-vara-vege-itsforce of showering dust.TRANSLATIONWhen the force of the dust storm and the winds subsided,Ya8odii's friends, the other gopis, approached mother Ya8odii,hearing her pitiful crying. Not seeing Krt;ta present, they too feltvery much aggrieved and joined mother Ya8odii in crying, theireyes full of tears.PURPORTThis attachment of the gopis to Kr1,1a is wonderful and transcendental.The center of all the activities of the gopis was :£

Text 26] The Killing of the Demon Tr1.1avarta 67forceful whirlwind; haran-and had thus taken away; krm-KrI}.a,the Supreme Personality of Godhead; nabha/:1,-gata/:1,-went up to the topof the sky; gantum-to go further; na a5aknot-was not able; bhuribhdra-bhrt-becauseKrI}.a then became more powerful and heavy thanthe demon.TRANSLATIONHaving assumed the form of a forceful whirlwind, the demonTf1.1iivarta took Kr'1.1a very high in the sky, but when Kr'1.1a becameheavier than the demon, the demon had to stop his force andcould go no further.PURPORTHere is a competition in yogic power between KrI}.a and T:rl}.avartasura.By practicing mystic yoga, asuras generally attain some perfectionin the eight siddhis, or perfections, namely aJima, laghima,mahimd, prapti, prakamya, iSitva, va5itva and kamavasayita. But althougha demon may acquire such powers to a very limited extent, hecannot compete with the mystic power of J(:rI}.a, for KrI}.a is Yogesvara,the source of all mystic power {yatra yoge5varo hari/:t). No one can competewith KrJ}.a. Sometimes, of course, having acquired a fragmentalportion of KrI}.a's mystic power, asuras demonstrate their power to thefoolish public and assert themselves to be God, not knowing that God isthe supreme Yogesvara. Here also we see that T:rl}.avarta assumed themahima-siddhi and took KrI}.a away as if KrI}.a were an ordinary child.But KrI}.a also became a mystic mahima-siddha. When mother Yasodawas carrying Him, He became so heavy that His mother, who was usuallyaccustomed to carrying Him, could not bear Him and had to place Himdown on the ground. Thus T:rl}.avarta had been able to take KrI}.a awayin the presence of mother Yasoda. But when KrI}.a, high in the sky,assumed the mahima-siddhi, the demon, unable to go further, wasobliged to stop his force and come down according to KrI}.a's desire. Oneshould not, therefore, compete with KrI}.a's mystic power.Devotees automatically have all mystic power, but they do not like tocompete with KrJ}.a. Instead, they fully surrender to KrI}.a, and theiryogic power is demonstrated by KrI}.a's mercy. Devotees can showmystic yoga so powerful that a demon could not even dream of it, butthey never try to demonstrate it for their personal sense gratification.

68 Srimad-Bhiigavatam (Canto 10, Ch. 7Whatever they do is for the service of the Lord, and therefore they arealways in a position superior to that of the demons. There are manykarmis, yogis and jfiiinis who artificially try to compete with l(rI).a, andthus ordinary, foolish people who do not care to hear Srimad­Bhagavatam from authorities consider some rascal yogi to be Bhagavan,the Supreme Personality of Godhead. At the present moment there aremany so-called babiis who present themselves as incarnations of God byshowing some insignificant mystic wonder, and foolish people regardthem as God because of lacking knowledge of l(rI).a.TEXT 27tam a.Smanam manyamanaatmano guru-mattayagale grhita utsra§tumnasaknod adbhutarbhakamtam-!(rI).a; a.Smanam-very heavy stone like a lump of iron;manyamdna-thinking like that; dtmana guru-mattaya-because ofbeing heavier than he could personally perceive; gale-his neck;grhite-being embraced or encircled by His arms; utsra§fum-to giveup; na a.Saknot-was not able; adbhuta-arbhakam-this wonderfulchild who was different from an ordinary child.TRANSLATIONBecause of 111.1a's weight, TJ.liivarta considered Him to be likea great mountain or a hunk of iron. But because 111.1a had caughtthe demon's neck, the demon was unable to throw Him off. Hetherefore thought of the child as wonderful, since he couldneither bear the child nor cast aside the burden.PURPORTTt:Q.iivarta intended to take l(rI).a up in the sky and kill Him, butl(rI).a enjoyed the pastime of riding on Tt:Q.iivarta's body and traveling

Text 29] The Killing of the Demon Trq.iivarta 69for a while in the sky. Thus T:p,1avarta's attempt to kill l(rI}.a failed,while l(rI}.a, ananda-cinmaya-rasa-vigraha, enjoyed this pastime. Now,since T:rl}.avarta was falling because of l(rI,la's heaviness, he wanted tosave himself by throwing l(rI}.a off from his neck, but was unable to doso because l(rI}.a held him very tightly. Consequently, this would be thelast time for T:p,1avarta's yogic power. Now he was going to die by thearrangement of l(rI}.a.TEXT 28,.... ...::...:.. '"' ... '"''IT.•Ia:r:'lr.riio""nw:r:'f!· l"l'ldal"''.f"l: 1'"''"'3l'ffi00 «5Uffi q'll IIgala-graha1JQ--niSce!odaityo nirgata-locanattavyakta-ravo nyapatatsaha-balo vyasur vrajegala-graha1JQ--niSce!att-because of l(rI}.a's grasping the neck of thedemon T:p,1avarta, the demon choked and could not do anything;daityatt-the demon; nirgata-locanatt-his eyes popped out because ofpressure; avyakta-ravatt-because of choking, he could not even make asound; nyapatat-fell down; saha-balatt-with the child; vyasuttvraje-lifeless on the ground of Vraja.TRANSLATIONWith !fla grasping him by the throat, T:ravarta choked, unableto make even a sound or even to move his hands and legs. Hiseyes popping out, the demon lost his life and fell, along with thelittle boy, down to the ground of Vraja.TEXT 296+i"'d a: tmffl "". ratl "" .DxA .. L, 1 mur m:,.... '"' '"' "' : «t: II

70 Srimad-Bhagavatam [Canto 10, Ch. 7tam antariat patitam silayamviSin;ra-sarvavayavam karalampuram yatha rudra-sarer.w viddhamstriyo rudatyo dadrsu/:t sameta/:ttam-unto the demon T:p;tavarta; antariat-from outer space;patitam-fallen; silayam-on a slab of stone; viSin;ra-scattered, separated;sarva-avayavam-all the parts of his body; karalam -very fiercehands and legs; puram-the P.lace of Tripurasura; yatha-as; rudrasarer.w-bythe arrow of Lord Siva; viddham-pierced; striya/:t-all thewomen, the gopis; rudatya/:t-although crying because I?I).a was separatedfrom them; dadrsu/:t-they saw in front of them; sameta/:t-alltogether.TRANSLATIONWhile the gopis who had gathered were crying for .Kra, thedemon fell from the sky onto a big slab of stone, his limbs dislocated,as if he had been pierced by the arrow of Lord Siva likeTripuriisura.PURPORTIn transcendental life, as soon as devotees of the Lord merge in lamentation,they immediately experience the Lord's transcendental activitiesand merge in transcendental bliss. Actually such devotees are always intranscendental bliss, and such apparent calamities provide a furtherimpetus for that bliss.TEXT 30

Text 30]The Killing of the Demon T:rt]iivarta71pradaya matre pratihrtya vismita/:1.kmtam ca tasyorasi lambamanamtam svastimantam purada-nitamvihayasa mrtyu-mukhat pramuktamgopyas ca gopa/:1. kila nanda-mukhyalabdhva puna/:!. prapur ativa modampradaya-after picking, up; mdtre-unto His mother (Yasoda);pratihrtya-delivered; vismita/:1.-all surprised; kmtam ca-and Kr1,1a;tasya-of the demon; urasi-on the chest; lambamdnam-situated;tam-Kr1,1a; svastimantam-endowed with all auspiciousness; puraada-nitam-whowas taken by the man-eating demon; vihayasa-intothe sky; mrtyu-mukhat-from the mouth of death; pramuktamnowliberated; gopya/:1.-the gopis; ca-and; gopd/:1.-the cowherdmen; kila-indeed; nanda-mukhya/:1.-headed by Nanda Maharaja;labdhva-after getting; puna/:1.-again (their son); prdpu/:1.-enjoyed;ativa-very much; modam-bliss.TRANSLATIONThe gopis immediately picked K:r!i!J]a up from the chest of thedemon and delivered Him, free from all inauspiciousness, tomother Ya8odii. Because the child, although taken into the sky bythe demon, was unhurt and now free from all danger and misfortune,the gopis and cowherd men, headed by Nanda Mahiiriija,were extremely happy.PURPORTThe demon fell flat from the sky, and Kr1,1a was playing on his chestvery happily, uninjured and free from misfortune. Not at all disturbedbecause of being taken high in the sky by the demon, Kr1,1a was playingand enjoying. This is ananda-cinmaya-rasa-vigraha. In any condition,Kr1,1a is sac-cid-ananda-vigraha. He has no unhappiness. Others mighthave thought that He was in difficulty, but because the demon's chestwas sufficiently broad to play on, the baby was happy in all respects. Itwas most astonishing that although the demon went so high in the sky,the child did not fall down. Therefore, the child had been saved virtually

72 Srimad-Bhagavatam [Canto 10, Ch. 7from the mouth of death. Now that He was saved, all the inhabitants ofV:rndavana were happy."'TEXT 31"' '*'''gij4i frllffl: I: ;r mn :m: P4u*Aiijaho bataty-adbhutam e$a ra/cyasabalo nivrttiril gamito 'bhyagat puna/:thirilsra/:t sva-papena vihirilsita/:t khala/:tsadhu/:t samatvena bhayad vimucyate11 11aho-alas; bata-indeed; ati-very much; adbhutam-this incidentis wonderfully astonishing; e$a/:t-this (child); ra/cyasa-by the maneatingdemon; bala/:t.._the innocent child l(:rJ}.a; nivrttim-taken awayjust to be killed and eaten; gamita/:t-went away; abhyagat puna/:t-butHe has come back again unhurt; hirilsra/:t-one who is envious; svapapena-becauseof his own sinful activities; vihimsita/:t-now (thatdemon) has been killed; khala/:t-because he was envious and polluted;sadhu/:t-any person who is innocent and free from sinful life;samatvena-being equal to everyone; bhayat-from all kinds of fear;vimucyate-becomes relieved.TRANSLATIONIt is most astonishing that although this innocent child wastaken away by the Rikjasa to be eaten, He has returned withouthaving been killed or even injured. Because this demon was envious,cruel and sinful, he has been killed for his own sinful activities.This is the law of nature. An innocent devotee is alwaysprotected by the Supreme Personality of Godhead, and a sinfulperson is always vanquished for his sinful life.PURPORTl(:rJ}.a conscious life means innocent devotional life, and a sadhu is onewho is fully devoted to K:rl).a. As confirmed by l(:rJ}.a in Bhagavad-gitd

Text 32] The Killing of the Demon Tavarta 73(9.30), bhajate marh ananya-bhak sadhur eva sa mantavyal}: anyonefully attached to KrI.J.a is a sadhu. Nanda Maharaja and the gopis andother cowherd men could not understand that KrI.J.a was the SupremePersonality of Godhead playing as a human child and that His life wasnot in danger under any circumstances. Rather, because of their intenseparental love for KrI.J.a, they thought that KrI.J.a was an innocent childand had been saved by the Supreme Lord.In the material world, because of intense lust and desire for enjoyment,one becomes implicated in sinful life more and more (kama eakrodha ea rajo-gu"{UL-samudbhaval}). Therefore the quality of fear isone of the aspects of material life (ahara-nidra-bhaya-maithunam ca).But if one becomes KrI.J.a conscious, the process of devotional service,srava"{Ulrh kirtanam, diminishes one's polluted life of material existence,and one is purified and protected by the Supreme Personality of Godhead.Srr;tvatarh sva-kathal} kr7Ja/:l puTJya-srava"{UL-kirtanal}. In devotionallife, one has faith in this process. Such faith is one of the six kindsof surrender. Rayatiti viSvasal} (Hari-bhakti-vilasa 11.676). One ofthe processes of surrender is that one should simply depend on KrI.J.a,convinced that He will give one all protection. That KrI.J.a will protectHis devotee is a fact, and Nanda Maharaja and the other inhabitants ofV:rndavana accepted this very simply, although they did not know thatthe Supreme Lord Himself was present before them. There have beenmany instances in which a devotee like Prahlada Maharaja or DhruvaMaharaja has been put in difficulty even by his father but has been savedunder all circumstances. Therefore our only business is to become KrI.J.aconscious and depend fully on K:rI.J.a for all protection.f*-:qffi"'". ..TEXT 32\eaq'-a: 1ijl(--1Sfllj'Qrdq: kim nas tapa§ cir"{Ulm adhoajarcanarhparteta-dattam uta bhata-sauhrdam

74 Srimad-Bhagavatam (Canto 10, Ch. 7yat sampareta/:t punar eva balakodtya sva-bandhan prarJ-ayann upasthita/:tkim-what kind of; na/:t-by us; tapa/:t-austerity; cirm-hasbeen done for a very long time; adhoaja-of the Supreme Personalityof Godhead; arcanam-worshiping; purta-constructing public roads,etc.; fa-activities for public benefit; dattam-giving charity; uta-orelse; bhata-sauhrdam-because of love for the general public; yat-bythe result of which; sampareta/:t-even though the child was practicallylost in death; puna/:t eva-even again because of pious activities;balaka/:t-the child; dtya-by fortune; sva-bandhan-all His relatives;pra1Jayan-to please; upasthita/:t-is present here.TRANSLATIONNanda Maharaja and the others said: We must previously haveperformed austerities for a very long time, worshiped theSupreme Personality of Godhead, performed pious activities forpublic life, constructing public roads and wells, and also givencharity, as a result of which this boy, although faced with death,has returned to give happiness to His relatives.PURPORTNanda Maharaja confirmed that by pious activities one can become asadhu so that one will be happy at home and one's children will be protected.In sdstra there are many injunctions for karmis and jfianis, especiallyfor karmis, by which they can become pious and happy even inmaterial life. According to Vedic civilization, one should perform activitiesfor the benefit of the public, such as constructing public roads,planting trees on both sides of the road so that people can walk in theshade, and constructing public wells so that everyone can take waterwithout difficulty. One should perform austerity to control one's desires,and one must simultaneously worship the Supreme Personality of Godhead.Thus one becomes pious, and as a result one is happy even inmaterial conditions of life.

Text 34]The Killing of the Demon T:ravarta75TEXT 33ffll';{ ,.... """'•ll'f "" " ,..._,.!+ a.., I"" A"tW.*4:qf "" 41. qm lttTHn 1111dr§!vadbhutani bahu§onanda-gopo brhadvanevasudeva-vaco bhuyomdnayam asa vismitadr§!Vd-after seeing; adbhutani-the very wonderful and astonishingincidents; bahu§a-many times; nanda-gopa-Nanda Maharaja, thehead of the cowherd men; brhadvane-in B:rhadvana; vasudevavaca-thewords spoken by Vasudeva wh

76 Sri mad-Bhagavatam [Canto 10, Ch. 7TRANSLATIONOne day mother Ya8odii, having taken KrQ.a up and placed Himon her lap, was feeding Him milk from her breast with maternalaffection. The milk was flowing from her breast, and the child wasdrinking it.TEXTS 35-36tful Md't6¥( I m- Rt(;ftqi+UU:criteWil•ilffWi•lif;rmf.r W(:Jt'i\·¥41{;{pita-priiyasya jananisutasya rucira-smitammukham liilayati rajafijrmbhato dadrse idamII IIkham rodasi jyotir-anikam asiisuryendu-vahni-svasaniimbudhims cadvipan nagams tad-duhitrr vananibhutani yani sthira-jangamanipita-prayasya-o£ child Qa, who was being offered breast milkand was almost satisfied; janani-mother Yasoda; sutasya-of her son;rucira-smitam-seeing the child fully satisfied and smiling; mukhamtheface; liilayati-patting and softly rubbing with her hand; rajan-0King; jrmbhata-while the child was yawning; dadrse-she saw;idam-the following; kham-the sky; rodasi-both the higher planetarysystem and the earth; jyoti}:t-anikam-the luminaries; asii-thedirections; surya-the sun; indu-the mpon; vahni-fue; svasanatheair; ambudhin-the seas; ca-and; dvipan-the islands; nagiinthemountains; tat-duhitf'-the daughters of the mountains (the

Text 37] The Killing of the Demon T:r1_1avarta 77rivers); vanani-forests; bhatani-all kinds of living entities; yaniwhichare; sthira-jangamani-nonmoving and moving.TRANSLATION0 King Parik!ilit, when the child K:r!iil.la was almost finisheddrinking His mother's milk and mother Ya8odii was touching Himand looking at His beautiful, brilliantly smiling face, the babyyawned, and mother Ya8odii saw in His mouth the whole sky, thehigher planetary system and the earth, the luminaries in all directions,the sun, the moon, fire, air, the seas, islands, mountains,rivers, forests, and all kinds of living entities, moving andnonmoving.PURPORTBy the arrangement of yogamaya, l(rQa's pastimes with motherYasoda were all regarded as ordinary. So here was an opportunity forl(rQa to show His mother that the whole universe is situated withinHim. In His small form, l(rQa was kind enough to show His mother thevirat-rupa, the universal form, so that she could enjoy seeing what kindof child she had on her lap. The rivers have been mentioned here as thedaughters of the mountains (nagams tad-duhitr). It is the flowing of therivers that makes big forests possible. There are living entities everywhere,some of them moving and some of them not moving. No place isvacant. This is a special feature of God's creation.TEXT 37m'llm:m: 1e+4iw Jl•llliill m«t mmrm II \911sa viya viSvarh sahasarajan saiijata-vepathusammilya mrga.Savainetre asit suvismitasa-mother Yasoda; viya-by seeing; viSvam-the whole universe;sahasa-suddenly within the mouth of her son;rajan-0 King

78 Srimad-Bhagavatam [Canto 10, Ch. 7(Maharaja Parik!jit); saiijata-vepathu-whose heart was beating;sammilya-opening; mrga§ava-ai-like the eyes of a deer cub;netre-her two eyes; dsit-became; su-vismitd-astonished.TRANSLATIONWhen mother Ya8odii saw the whole universe within the mouthof her child, her heart began to throb, and in astonishment shewanted to close her restless eyes.PURPORTBecause of her pure maternal love, mother Yasoda thought that thiswonderful child playing so many tricks must have had some disease. Shedid not appreciate the wonders shown by her child; rather, she wanted toclose her eyes. She was expecting another danger, and therefore her eyesbecame restless like those of a deer cub. This was all the arrangement ofyogamaya. The relationship between mother Yasoda and !ji)a is one ofpure maternal love. In that love, mother Yasoda did not very much appreciatethe display of the Supreme Personality of Godhead's opulences.At the beginning of this chapter, two extra verses sometimes appear:evaril bahuni karmar;tigopanam sam sa-yo$itamnandasya gehe vavrdhekurvan vr;tu-janardana"In this way, to chastise and kill the demons, the child !jf.la demonstratedmany activities in the house of Nanda Maharaja, and the inhabitantsof Vraja enjoyed_}hese incidents."evam sa vavrdhe vr;turnanda-gehe janardanakurvann aniSam anandarilgopalanam sa-yoitam"To increase the transcendental pleasure of the gopas and the gopis,!jJ.la, the killer of all demons, was thus raised by His father andmother, Nanda and Yasoda."

Text 37] The Killing of the Demon Troavarta 79Sripada Vijayadhvaja Tirtha also adds another verse after the thirdverse in this chapter:vistare"{leha karu1J.ydtsarva-papa-praTJ.dSanamvaktum arhasi dharma-jfiadayalus tvam iti prabho"Parikit Maharaja then requested Sukadeva Gosvami to continue speakingsuch narrations about the pastimes of Kn1;1a, so that the King couldenjoy from them transcendental bliss."Thus end the Bhaktivedanta purports of the Tenth Canto, SeventhChapter, of the Srimad-Bhagavatam, entitled "The Killing of the DemonTroavarta. "

CHAPTER EIGHTLord Krsna Shows. . .the Universal Form Within His MouthThe summary of the Eighth Chapter is as follows. This chapter describesthe ceremony of giving a name to :l

82 Srimad-Bhigavatam [Canto 10, Ch. 8K{Qa's mouth to see the evidence so that she could chastise Him. Sometimesshe assumed the position of a chastising mother, and at the nextmoment she was overwhelmed with maternal love. After describing allthis to Maharaja Parikit, Sukadeva Gosvami, at Maharaja Parikit's request,praised the fortune of mother Yasoda and Nanda. Nanda andYasoda were formerly DroQa and Ohara, and by the order of Brahmathey came to this earth and had the Supreme Personality of Godhead astheir son.TEXT 1 i3"Cf1ttii: ttRJl : I1Wi i31tllfl qtJqst4ftR(I: II IIsri-suka uvacagarga/:t purohito rajanyadunam sumaha-tapa/:tvrajam jagama nandasyavasudeva-pracodita/:tsri-suka/:t uvaca-Sri Sukadeva Gosvami said; garga/:t-Gargamuni;purohita/:t-the priest; rajan-0 King Parikit; yadunam-of the Yadudynasty; su-maha-tapa/:t-highly elevated in austerity and penance;vrajam-to the village known as Vrajabhumi; jagama-went; nandasya-ofMaharaja Nanda; vasudeva-pracodita/:t-being inspired byVasudeva.TRANSLATIONSukadeva Gosvimi said: 0 Mahiriija Parikit, the priest of theYadu dynasty, namely Gargamuni, who was highly elevated inausterity and penance, was then inspired by Vasudeva to go seeNanda Mahiriija at his home.TEXT2d qt a: *· ,;mm: 1 stfUIQI6: II II

Text 3]Lord :Kf!ll.la Shows the Universal Form83tam dr$1Vd parama-pritapratyutthaya krtafijalidnarcadholcyaja-dhiydpra"{tipdta-purab,saramtam-him (Gargamuni); dmvd-after seeing; parama-prita­Nanda Maharaja was very much pleased; pratyutthaya-standing up toreceive him; krta-afijali-with folded hands; dnarca-worshiped;adhok§aja-dhiyd-although Gargamuni was visible to the senses, NandaMaharaja maintained a very high respect for him; pra"{tipdtapurab,saram-NandaMaharaja fell down before him and offeredobeisances.TRANSLATIONWhen Nanda Maharaja saw Gargamuni present at his home,Nanda was so pleased that he stood up to receive him with foldedhands. Although seeing Gargamuni with his eyes, Nanda Maharajacould appreciate that Gargamuni was adhokaja; that is, he was notan ordinary person seen by material senses.·TEXT3 tt flm ii:tl I!1:::a&._ .. , ... J1 ..11 IIsupav4tam krtatithyamgird sunrtayd munimnandayitvdbravid brahmanpur"{taSya karavdma kimsu-upav4tam-when Gargamuni was seated very comfortably; krtadtithyam-andhe had been properly received as a guest; gird-bywords; sunrtayd-very sweet; munim-Gargamuni; nandayitvdpleasinghim in this way; abravit-said; brahman-0 brdhma"{ta; pur­"{taSya-of one who is full in everything; karavdma kim-what can I dofor you (kindly order me).

84 Srimad-Bhagavatam [Canto I 0, Ch. 8TRANSLATIONWhen Gargamuni had been properly received as a guest and wasvery comfortably seated, Nanda Maharaja submitted with gentleand submissive words: Dear sir, because you are a devotee, you arefull in everything. Yet my duty is to serve you. Kindly order me.What can I do for you?mahad-vicalanam nrmgrhir:riim dina-cetasamni/:r.§reyasaya bhagavankalpate nanyatha kvacitrnahatvicalanam-the movement of great personalities; nm-inthe houses of ordinary persons; grhiam-especially householders;dina-cetasam-who are very simple-minded, being engaged in familymaintenance and nothing more; ni/:r.§reyasaya-a great personality hasno reason to go to the grhastha but to benefit him; bhagavan-0 mostpowerful devotee; kalpate-is to be taken that way; na anyatha-notfor any other purpose; kvacit-at any time.TRANSLATION0 my lord, 0 great devotee, persons like you move from oneplace to another not for their own interests but for the sake ofpoor-hearted g:rhasthas [householders]. Otherwise they have nointerest in going from one place to another.PURPORTAI; factually stated by Nanda Maharaja, Gargamuni, being a devotee,had no needs. Similarly, when K{J}.a comes He has no needs, for He ispilr, atmararna. Nonetheless, He descends to this material world toprotect the devotees and vanquish miscreants (paritraaya sadhanamvinasaya ca d!L$krtam). This is the mission of the Supreme Personality ofGodhead, and devotees also have the same mission. One who executes

Text 5] Lord !ill}.& Shows the Universal Form 85this mission of para-upakara, performing welfare activities for people ingeneral, is recognized by !?!)a, the Supreme Personality of Godhead, asbeing very, very dear to Him (na ca tasman manU§yeu kaScin me priyakrttama/:1,).Similarly, Caitanya Mahaprabhu has advised this paraupakara,and He has especially advised the inhabitants of India:bharata-bhumite haila manU§ya-janma yarajanma sarthaka kari' kara para-upakara"One who has taken his birth as a human being in the land of India[Bharatavarf?a] should make his life successful and work for the benefitof all other people." (Cc. Adi. 9.41) On the whole, the duty of a pureVaif?I)ava devotee is to act for the welfare of others.Nanda Maharaja could understand that Gargamuni had come for thispurpose and that his own duty now was to act according to Gargamuni'sadvice. Thus he said, "Please tell me what is my duty." This should bethe attitude of everyone, especially the householder. The va17JdSramasociety is organized into eight divisions: brahmar;ta, atriya, vaiSya,sadra, brahmacarya, grhastha, vanaprastha and sannyasa. NandaMaharaja represented himself as grhiT)-dm, a householder. A brahmacanfactually has no needs, but grhi, householders, are engaged in sensegratification. As stated in Bhagavad-gita (2.44), bhogaiSvarya-prasaktandriltayapahrta-cetasam. Everyone has come to this material world forsense gratification, and the position of those who are too attached to sensegratification and who therefore accept the grhastha-asrama is very precarious.Since everyone in this material world is searching for sensegratification, grhasthas are required to be trained as mahat, greatmahatmas. Therefore Nanda Maharaja specifically used the wordmahad-vicalanam. Gargamuni had no interest to serve by going toNanda Maharaja, but Nanda Maharaja, as a grhastha, was always perfectlyready to receive instructions from a mahatma to gain the realbenefit in life. Thus he was ready to execute Gargamuni's order.TEXTS::iiilkt'i1'44 let'idlf; I!luffii efT qu II '-\ II

86 Srimad-Bhiigavatam[Canto 10, Ch. 8jyotdm ayanarh sak{;adyat taj jfianam atindriyampra7Jitam bhavatd yenapumdn veda pardvaramjyodm-knowledge of astrology (along with other aspects of culturein human society, and specifically in civilized society, there must beknowledge of astrology); ayanam-the movements of the stars andplanets in relationship to human society; sdk{;dt-directly ; yat tatjfidnam-such knowledge; ati-indriyam-which an ordinary personcannot understand because it is beyond his vision; pra7Jitam bhavatdyouhave prepared a perfect book of knowledge; yena-by which;pumdn-any person; veda-can understand; para-avaram-the causeand effect of destiny.TRANSLATION0 great saintly person, you have compiled the astrologicalknowledge by which one can understand past and present unseenthings. By the strength of this knowledge, any human being canunderstand what he has done in his past life and how it affects hispresent life. This is known to you.PURPORTThe word "destiny" is now defined. Unintelligent persons who do notunderstand the meaning of life are just like animals. Animals do notknow the past, present and future of life, nor are they able to understandit. But a human being can understand this, if he is sober. Therefore, asstated in Bhagavad-gita (2.13), dhiras tatra na muhyati: a sober personis not bewildered. The simple truth is that although life is eternal, in thismaterial world one changes from one body to another. Foolish people, especiallyin this age, do not understand this simple truth. l(rI).a says:dehino 'smin yatha dehekaumdram yauvanarh jardtatha dehantara-praptirdhiras tatra na muhyati

Text 6] Lord !11].8 Shows the Universal Form 87"As the embodied soul continually passes, in this body, from boyhood toyouth to old age, the soul similarly passes into another body at death. Theself-realized soul is not bewildered by such a change." (Bg. 2.13) 1,1a,the greatest authority, says that the body will change. And as soon as thebody changes, one's whole program of work changes also. Today I am ahuman being or a great personality, but with a little deviation fromnature's law, I shall have to accept a different type of body. Today I am ahuman being, but tomorrow I may become a dog, and then whatever activitiesI have performed in this life will be a failure. This simple truth isnow rarely understood, but one who is a dhira can understand this.Those in this material world for material enjoyment should know thatbecause their present position will cease to exist, they must be careful inhow they act. This is also stated by abhadeva. Na sadhu manye yatadtmarw yam asann api klesada dsa deha/:t (Bhag. 5.5.4). Although thisbody is temporary, as long as we have to live in this body we must suffer.Whether one has a short life or a long life, one must suffer the threefoldmiseries of material life. Therefore any gentleman, dhira, must be interestedin jyoti§a, astrology.Nanda Maharaja was trying to take advantage of the opportunityafforded by Gargamuni's presence, for Gargamuni was a great authorityin this knowledge of astrology, by which one can see the unseen events ofpast, present and future. It is the duty of a father to understand theastrological position of his children and do what is needed for their happiness.Now, taking advantage of the opportunity afforded by the presenceof Gargamuni, Nanda Maharaja suggested that Gargamuni preparea horoscope for Nanda's two sons, 1,1a and Balarama.TEXT 6·... " " . "' . (' (',...,:f 'liAI6tT : U'I. iifid'lJ« Iill;ritiort iii 'l'TT g: II IItvam hi brahma-vidam sretha/:tsamskaran kartum arhasibalayor anayor nf7:1.dmjanmand brahmar:w guru/:t

88 Srimad-Bhigavatam [Canto 10, Ch. 8tvam-Your Holiness; hi-indeed; brahma-vidam-of all brahma,or persons who understand what is Brahman (brahma janatitibrahmar:taft); srethab,-you are the best; sarilskaran-ceremonies performedfor reformation (because by these reformatory activities onetakes one's second birth: sarhskarad bhaved dvijatt}; kartum arhasibecauseyou have kindly come here, kindly execute; balayob,-of thesetwo sons (1,1a and Balarama); anayob,-of both of Them; nroam-notonly of Them, but of all human society; janmana-as soon as he takesbirth; brahmar:tab--immediately the brahmar:ta becomes; gurub,-theguide.*TRANSLATIONMy lord, you are the best of the brahmar;tas, especially becauseyou are fully aware of the jyotil}.-sistra, the astrological science.Therefore you are naturally the spiritual master of every humanbeing. This being so, since you have kindly come to my house,kindly execute the reformatory activities for my two sons.PURPORTThe Supreme Personality of Godhead, 1,1a, says in Bhagavad-gita(4.13), catur-varr:tyam maya srtarh gur:ta-karma-vibhaga5ab,: the fourvar-brahmar:ta, atriya, vaiSya and sadra-must be present insociety. The brahmar:tas are required for the guidance of the wholesociety. If there is no such institution as varr:tasrama-dharma and ifhuman society has no such guide as the brahmar:ta, human society will behellish. In Kali-yuga, especially at the present moment, there is no suchthing as a real brahmar:ta, and therefore society is in a chaotic condition.Formerly there were qualified brahmar:tas, but at present, although thereare certainly persons who think themselves brahmar:tas, they actuallyhave no ability to guide society. The I,la consciousness movement istherefore very much eager to reintroduce the var1Jd5rama system intohuman society so that those who are bewildered or less intelligent will be 'able to take guidance from qualified brahmar:tas.Brahmar:ta means V ai1,1ava. Mter one becomes a brahmar:ta, the nextstage of development in human society is to become a Vai1,1ava. People*The sastras enjoin, tad-vijnanartham sa gurum evabhigacchet (Mur:u;laka Upan­ad 1.2.12). It is the duty of everyone to approach a brahmarJa as the guru.

Text 7] Lord J{rfl,l& Shows the Universal Form 89in general must be guided to the destination or goal of life, and thereforethey must understand ViI).u, the Supreme Personality of Godhead. Thewhole system of Vedic knowledge is based on this principle, but peoplehave lost the clue (na te vidu/:t svartha-gatim hi vum), and they aresimply pursuing sense gratification, with the risk of gliding down to alower grade of life (mrtyu-samsara-vartmani).It doesn't matter whetherone is born a brahma or not. No one is born a brahma; everyone isborn a sildra. But by the guidance of a brahma and by samskara, onecan become dvija, twice-born, and then gradually become a brahma.Brahmanism is not a system meant to create a monopoly for a particularclass of men. Everyone should be educated so as to become a brahma.At least there must be an opportunity to allow everyone to attain thedestination of life. Regardless of whether one is born in a brahmafamily, a k$atriya family or a sildra family, one may be guided by aproper brahmaa and be promoted to the highest platform of being aVaiI).ava. Thus the .i(rI).a consciousness movement affords an opportunityto develop the right destiny for human society. Nanda Maharajatook advantage of the opportunity of Gargamuni's presence by requestinghim to perform the necessary reformatory activities for his sons toguide Them toward the destination of life.TEXT7..,;f 'iiert"''... ...., 1'46:'""... ...., '4M..mttr: q Iwf '4tfT 1:4ctl II \9 IIsri-garga uvacayadanam aham acarya/:tkhyata§ ca bhuvi sarvadasutam maya samskrtam temanyate devaki-sutamsri-garga/:t uvaca-Gargamuni said; yadanam-of the Yadu dynasty;aham-I am; acarya/:t-the priestly guide, or purohita; khyata/:t cathisis already known; bhuvi-everywhere; sarvadd-always; sutamtheson; maya-by me; samskrtam-having undergone the purificatory

90 Srimad-Bhigavatam [Canto 10, Ch. 8process; te-o£ you; manyate-would be considered; devaki-sutamtheson of Devaki.TRANSLATIONGargamuni said: My dear Nanda Mahiiriija, I am the priestlyguide of the Yadu dynasty. This is known everywhere. Therefore,if I perform the purificatory process for your sons, Karitsa willconsider Them the sons of Devaki.PURPORTGargamuni indirectly disclosed that !)a was the son of Devaki, notof Yasoda. Since Karhsa was already searching for !)a, if thepurificatory process were undertaken by Gargamuni, Karhsa might be informed,and that would create a catastrophe. It may be argued that althoughGargamuni was the priest of the Yadu dynasty, Nanda Maharajaalso belonged to that dynasty. Nanda Maharaja, however, was not actingas a atriya·. Therefore Gargamuni said, "If I act as your priest, this willconfirm that !)a is the son of Devaki."kamsa/:t papa-mati/:t sakhyamtava canakadundubhe/:tdevakya tamo garbhona stri bhavitum arhatiiti saficintayafi chrutvadevakya darika-vaca/:tapi hanta gatasaitkastarhi tan no 'nayo bhavet

Text 9] Lord 1\.fl(lq.a Shows the Universal Form 91karilsa-King Kamsa; papa-mati-very, very sinful, having apolluted mind; sakhyam-friendship; tava-your; ca-also; anakadundubhe-ofVasudeva; devakya-of Devaki; tama garbhatheeighth pregnancy; na-not; stri-a woman; bhavitum arhati-ispossible to be; iti-in this way; sancintayan-considering; srutva-andhearing (this news); devakya-of Devaki; darika-vaca-the messagefrom the daughter; api-although there was; hanta gata-asaftkathereis a possibility that Kamsa would take steps to kill this child;tarhi-therefore; tat-that incident; na-for us; anaya bhavetmaynot be very good.TRANSLATIONKarilsa is both a great diplomat and a very sinful man.Therefore, having heard from Yogamaya, the daughter of Devaki,that the child who will kill him has already been born somewhereelse, having heard that the eighth pregnancy of Devaki could notbring forth a female child, and having understood your friendshipwith Vasudeva, Karilsa, upon hearing that the purificatory processhas been performed by me, the priest of the Yadu dynasty, maycertainly consider all these points and suspect that 1\.fl(lq.a is the sonof Devaki and Vasudeva. Then he might take steps to kill K:rl(lq.a.That would be a catastrophe.PURPORTKamsa knew very well that Yogamaya was, after all, the maidservantof Kr!?I.la and Vif?I)U and that although Yogamaya had appeared as thedaughter of Devaki, she might have been forbidden to disclose this fact.Actually this was what had happened. Gargamuni argued very soberlythat his taking part in performing the reformatory process for Kr!?J.lawould give rise to many doubts, so that Kamsa might take very severesteps to kill the child. Kamsa had already sent many demons to attempt tokill this child, but none of them had survived. If Gargamuni were to performthe purificatory process, Kamsa's suspicions would be fully confirmed,and he would take very severe steps. Garganiuni gave thiswarning to Nanda Maharaja.

92 Srimad-Bhagavatam[Canto 10, Ch. 8sri-nanda uvacaalaito 'smin rahasimamakair api go-vrajekuru dvijati-saritskaramsvasti-vacana-purvakamsri-nandatt uvaca-Nanda Maharaja said (to Gargamuni); alaitattwithoutKarhsa's knowledge; asmin-in this cow shed; rahasi-in a verysolitary place; mamakaitt-even by my relatives; api-a still moresecluded place; go-vraje-in the cow shed; kuru-just execute; dvijatisaritskaram-thepurificatory process of second birth (samskarad bhaveddvijatt}; svasti-vacana-purvakam-by chanting the Vedic hymns to performthe purificatory process.TRANSLATIONNanda Maharaja said: My dear great sage, if you think that yourperforming this process of purification will make Kamsasuspicious, then secretly chant the Vedic hymns and perform thepurifying process of second birth here in the cow shed of myhouse, without the knowledge of anyone else, even my relatives,for this process of purification is essential.PURPORTNanda Maharaja did not like the idea of avoiding the purificatory process.Despite the many obstacles, he wanted to take advantage ofGargamuni's presence and do what was needed. The purificatory processis essential specifically for brahma1Jas, atriyas and vaiSyas. Therefore,since Nanda Maharaja presented himself as a vaiSya, this process ofpurification was essential. Formerly, such institutional activities werecompulsory. Catur-varry,yam maya sr!arh gury,a-karma-vibhaga5att

Text 11] Lord Kr!iil}.& Shows the Universal Form 93(Bg. 4.13). Without these activities of purification, the society would beconsidered a society of animals. To take advantage of Gargamuni's presence,Nanda Maharaja wanted to perform the ndma-karar:w ceremonies,even secretly, without any gorgeous arrangements. Therefore, the opportunityfor purification should be regarded as the essential duty of humansociety. In Kali-yuga, however, people have forgotten the essence. Manda/:tsumanda-matayo manda-bhagya hy upadruta/:t (Bhag. 1.1.10). Inthis age, people are all bad and unfortunate, and they do not accept Vedicinstructions to make their life successful. Nanda Maharaja, however, didnot wantto neglect anything. To keep intact a happy society advanced inspiritual knowledge, he took full advantage of Gargamuni's presence todo what was necessary. How degraded society has become within fivethousand years. Manda/:t sumanda-matayo manda-bhagya/:t. The humanlife is obtained after many, many millions of births, and it is intended forpurification. Previously, a father was eager to give all kinds of help toelevate his children, but at present, because of being misguided, peopleare prepared even to kill to avoid the responsibility of raising children.TEXT 11Wi i3'm ijr mr: @M€filftf 1 ;n ttit m« : 1111sri-suka uvacaevam samprarthito vipra/:tsva-cikir$itam eva tatcakiira nama-karar;tamgii{lho rahasi balayo/:tsri-suka/:t uvaca-Sri Sukadeva Gosvami said; evam-in this way;samprarthita/:t-being eagerly requested; vipra/:t-the brahmar:wGargamuni; sva-cikir$itam eva-which he already desired to do and forwhich he had gone there; tat-that; cakiira-performed; namakarar:wm-thename-giving ceremony; gik;lha/:t-confidentially; rahasi-ina secluded place; balayo/:t-of the two boys (l(rQ.a andBalarama).

94 Srimad-Bhigavatam [Canto 10, Ch. 8TRANSLATIONSukadeva Gosviimi continued: Having thus been especially requestedby Nanda Maharaja to do that which he already desired todo, Gargamuni performed the name-giving ceremony for Kr'1,1aand Balariima in a solitary place.TEXT 123Fi ft: (tf(uft'SII : 131R6tlt4:qu": 1 q:utttftf IIsri-garga uvacaayam hi rohir:ti-putroramayan suhrdo gur:tai/:lakhyasyate rama itibaladhikyad balam vidu/:tyadanam aprthag-bhavatsankar$ar:tam. u§anty apisri-garga/:t uvaca-Gargamuni said; ayam-this; hi-indeed;rohir:ti-putra/:t-the son of Rohi:Q.i; ramayan-pleasing; suhrda/:t-allHis friends and relatives; gur:tai/:l-by transcendental qualities; akhyasyate-willbe called; rama/:t-by the name Rama, the supreme enjoyer;iti-in this way; bala-adhikyat-because of extraordinary strength;balam vidu/:t-will be known as Balarlima; yadanam-of the Yadudynasty; aprthak-bhavat-because of not being separated from you;sarikar$ar:tam-by the name SankaraQa, or uniting two families;u§anti-attracts; api-also.TRANSLATIONGargamuni said: This child, the son of Rohi1,1i, will give all happinessto His relatives and friends by His transcendental qualities.Therefore He will be known as Riima. And because He willmanifest extraordinary bodily strength, He will also be known as

Text 13] Lord 1\.f'lla Shows the Universal Form 95Bala. Moreover, because He unites two families-Vasudeva'sfamily and the family of Nanda Maharaja-He will he known asSailkar,aa.PURPORTBaladeva was actually the son of Devaki, but He was transferred fromDevaki's womb to that of Rohi1,1i. This fact was not disclosed. Accordingto a statement in the Hari-vamsa:pratyuvaca tato rama/:1,sarvams tan abhita/:1, sthitanyiidavev api sarveubhavanto mama vallabha/:1,Gargamuni did disclose to Nanda Maharaja that Balarama would beknown as Sankara1,1a because of uniting two families-the yadu-vamsaand the varhsa of Nanda Maharaja-one of which was known as atriyaand the other as vaiSya. Both families had the same original forefather,the only difference being that Nanda Maharaja was born of a vaiSya wifewhereas Vasudeva was born of a atriya wife. Later, Nanda Maharajamarried a vaiSya wife, and Vasudeva married a atriya wife. So althoughthe families of Nanda Maharaja and Vasudeva both came fromthe same father, they were divided as atriya and vaiSya. Now Baladevaunited them, and therefore He was known as Sankara1,1a.TEXT 13 qUfttft ·.I tfRr ro;r1 iWI((i trn: II IIasan van_ujs trayo hy asyagrhr:tato 'nuyugam tanu/:1,suklo raktas tatha pitaidanirh krr:tattirh gata/:1,asan-were assumed; var1Jti(l, traya/:1,-three colors; hi-indeed;asya-of your son 1,1a; grhr:tata/:1,-accepting; anuyugam tanu/:1,-

96 Srimad-Bhigavatam [Canto 10, Ch. 8transcendental bodies according to the different yugas; suklab,sometimeswhite; raktab,-sometimes red; tatha-as well as; pitab,sometimesyellow; idanim krr:tatam gatab,-at the present moment Hehas assumed a blackish color.TRANSLATIONYour son ljlt;ta appears as an incarnation in every millennium.In the past, He assumed three different colors-white, red andyellow-and now He has appeared in a blackish color. (In anotherDviipara-yuga, He appeared (as Lord Riimacandra) in the color ofsuka, a parrot. All such incarnations have now assembled inljlt;ta.]PURPORTPartially explaining the position of Lord I

Text 13] Lord Knt;J.a Shows the Universal Form 97ent within Him. Other incarnations are partial representations of 1,1a,who is the full-fledged incarnation of the Supreme Being. It is to beunderstood that the Supreme Being, whether appearing as sukla, rakta orpita (white, red or yellow), is the same person. When He appears in differentincarnations, He appears in different colors, just like thesunshine, which contains seven colors. Sometimes the colors of sunshineare represented separately; otherwise the sunshine is observed mainly asbright light. The different avataras, such as the manvantara-avataras,lila-avataras and daSa-avataras, are all included in the kr1Jll-avatara.When 1,1a appears, all the avataras appear with Him. As described inSrimad-Bhagavatam (1.3.26):avatara hy asarikhyeyahare/:t sattva-nidher dvija/:tyathavidasina/:t kulya/:tsarasa/:t syu/:t sahasra§a/:tThe avataras incessantly appear, like incessantly flowing water. No onecan count how many waves there are in flowing water, and similarlythere is no limitation of the avataras. And 1,1a is the full representationof all avataras because He is the source of all avataras. 1,1a isamsi, whereas others are amsa, part of 1,1a. All living entities, includingus, are amsas (mamaivamso jiva-loke jiva-bhata/:t sanatana/:t). Theseamsas are of different magnitude. Human beings (who are minuteamsas) and the demigods, VTJu-tattva and all other living beings are allpart of the Supreme. Nityo nityanam cetana§ cetananam (KathaUpanad 2.2.13). 1,1a is the full representation of all living entities,and when 1,1a is present, all avataras are included in Him.The Eleventh Canto of Srimad-Bhagavatam describes the incarnationsfor each yuga in chronological order. The Bhagavatam says, krte suklaScatur-bahu/:t, tretayam rakta-var7Jo 'sau, dvapare bhagavan syama/:t andkrTJll-Var"{Ulm tvakrTJllm. We actually see that in Kali-yuga, Bhagaviinhas appeared in pita-var1Jll, or a yellow color, as Gaurasundara, althoughthe Bhagavatam speaks of kr1Jll-Var1Jllm. To adjust all these statements,one should understand that although in some yugas some of the colorsare prominent, in every yuga, whenever 1,1a appears, all the colors are

98 Srimad-Bhagavatam [Canto 10, Ch. 8present. KrTJ-a-van:wm tvi§akrTJ-am: although Caitanya Mahaprabhu appearswithout krTJ-a, or a blackish color, He is understood to be QaHimself. Idanim krTJ-atdm gata. The same original Qa who appearsin different Va1"1J-a5 has now appeared. The word asan indicates that He isalways present. Whenever the Supreme Personality of Godhead appearsin His full feature, He is understood to be krTJ-a-Var7J-am, although Heappears in different colors. Prahlada Maharaja states that Caitanya Mahaprabhuis channa; that is, although He is Qa, He is covered by ayellow color. Thus the GauQiya VaiQavas accept the conclusion that althoughCaitanya Mahaprabhu appeared in pita color, He is Qa.krTJ-a-var7J-arf! tvi§akrTJ-amsarigopangastra-paradamyajiiai sarikirtana-prayairyajanti hi sumedhasa(Bhag. 11.5.32)mtPiTEXT 14qija::. 1(ijq(4l: ' : llprag ayam vasudevasyakvacij jatas tavatmajavasudeva iti srimanabhijfia sampracaateprak-before; ayam-this child; vasudevasya-of Vasudeva; kvacit-sometimes;jata-was born; tava-your; atmaja-Qa, whohas taken birth as your child; vdsudeva-therefore He may be giventhe name Vasudeva; iti-thus; sriman-very beautiful; abhijfiathosewho are learned; sampracaate-also say that Qa is Vasudeva.TRANSLATIONFor many reasons, this beautiful son of yours sometimes appearedpreviously as the son of Vasudeva. Therefore, those whoare learned sometimes call this child Vasudeva.

Text 15] Lord lja Shows the Universal Form 99PURPORTGargamuni indirectly disclosed, "This child was originally born as theson of Vasudeva, although He is acting as your child. Generally He isyour child, but sometimes He is the son of Vasudeva."TEXT 15 9t144tf;( Iilihlii-:a"'rtt' ;if n bahuni santi namanirupiir:ti ca sutasya tegur:ta-karmiinurilpiir:titany aham veda no janabahuni-various; santi-there are; niimcini-names; rupiir:tiforms;ca-also; sutasya-of the son; te-your; gur:ta-karma-anurilpiir:ti-accordingto His attributes and activities; tani-them; aham­I; veda-know; no jana-not ordinary persons.TRANSLATIONFor this son of yours there are many forms and names accordingto His transcendental qualities and activities. These are known tome, but people in general do not understand them.PURPORTBahuni: the Lord has many names. Advaitam acyutam anadimananta-rupam adyam puriir:ta-pur!L§am nava-yauvanam ca. As stated inthe Brahma-samhita (5.33), the Lord is one, but He has many forms andmany names. It was not that because Gargamuni gave the child the nameKt1,1a, that was His only name. He has other names, such as Bhaktavatsala,Giridhii.ri, Govinda and Gopii.la. If we analyze the nirukti, or semanticderivation, of the word "Kt1,1a," we find that na signifies that Hestops the repetition of birth and death, and kr$ means sattartha, or"existence." (KtI,la is the whole of existence.) Also, kr$ means"attraction," and na means anarida, or "bliss." K:r1,1a is known asMukunda because He wants to give everyone spiritual, eternal, blissful

100 Srimad-Bhagavatam [Canto 10, Ch. 8life. Unfortunately, because of the living entity's little independence, theliving entity wants to "deprogram" the program of KrJ}.a. This is thematerial disease. Nonetheless, because KrJ}.a wants to give transcendentalbliss to the living entities, He appears in various forms. Therefore Heis called KrJ}.a. Because Gargamuni was an astrologer, he knew whatothers did not know. Yet KrJ}.a has so many names that even Gargamunidid not know them all. It is to be concluded that KrJ}.a, according to Histranscendental activities, has many names and many forms.TEXT 16 . •nq•iltwt.-a:wt: 1tfilt •{tt@(ijf(qctf I I I Ie§a va}:t sreya iidhasyadgopa-gokula-nandana}:tanena sarva-durgiir:tiyuyam afijas tari§yathae§a/:t-this child; va}:t-for all of you people; sreya}:t-the mostauspicious; iidhasyat-will act all-auspiciously; gopa-gokula-nandana}:t-justlike a cowherd boy, born in a family of cowherd men as theson of the estate of Gokula; anena-by Him; sarva-durgiir:ti-all kindsof miserable conditions; yuyam-all of you; afijaJ:r,-easily; tari§­yatha-will overcome.TRANSLATIONTo increase the transcendental bliss of the cowherd men ofGokula, this child will always act auspiciously for you. And by Hisgrace only, you will surpass all difficulties.PURPORTFor the cowherd men and the cows, KrJ}.a is the supreme friend.Therefore He is worshiped by the prayer namo brahmar:tya-devaya gobrahmar:ta-hitayaca. His pastimes in Gokula, His dhiima, are alwaysfavorable to the brahmar:tas and the cows. His first business is to give allcomfort to the cows and the brahmar:tas. In fact, comfort for the

Text 18] Lord t:r;ta Shows the Universal Form 101briihmaT;UlS is secondary, and comfort for the cows is His first concern.Because of His presence, all people would overcome all difficulties andalways be situated in transcendental bliss.TEXT 17 ro a:q'lRn: I

102 Srimad-Bhigavatam[Canto 10, Ch. 8ya etasmin maha-bhagapritim kurvanti manavanarayo 'bhibhavanty etanvi§r:tu-paan ivasuraye-those persons who; etasmin-unto this child; mahd-bhagaveryfortunate; pritim-affection; kurvanti-execute; mdnava-suchpersons; na-not; araya-the enemies; abhibhavanti-do overcome;etdn-those who are attached to KtQa; vi§r:tu-paan-the demigods,who always have Lord ViQu on their side; iva-like; asurd-thedemons.TRANSLATIONDemons [asuras] cannot harm the demigods, who always haveLord Vi,l,lU on their side. Similarly, any person or group attachedto Kn1,18 is extremely fortunate. Because such persons are verymuch affectionate toward '1,1a, they cannot be defeated bydemons like the associates of Kamsa [or by the internal enemies,the senses].TEXT 19('1411'itl'l:sil Wi1(1U(Q¥(t : I j)q((q (1¥((: tasman nandatmajo 'yam tenarayar:ta-samo gur:ta*sriya kirtyanubhavenagopayasva samahitatasmat-therefore; nanda-0 Nanda Maharaja; atmaja-your son;ayam-this; te-o£ you; narayar:ta-sama-is as good as NarayaQa(NarayaQa Himself showing transcendental qualities); gur:ta*-byqualities; sriya-by opulence; kirtya-especially by His name and fame;anubhavena-and by His influence; gopayasva-just raise this child;samahita-with great attention and precaution.TRANSLATIONIn conclusion, therefore, 0 Nanda Maharaja, this child of yoursis as good as Niriy81,18. In His transcendental qualities, opulence,

Text 20] Lord :Kfq.a Shows the Universal Form 103name, fame and influence, He is exactly like Niriyaq.a. You shouldall raise this child very carefully and cautiously.PURPORTIn this verse, the word naraya"{Ul-sama/:t is significant. Naraya:Q.a hasno equal. He is asamaurdhva: no one is equal to Him, and no one isgreater than He is. As stated in §astra:yas tu naraya"{Ulril devambrahma-rudradi-daivatai/:tsamatvenaiva vietasa pa1;u;li bhaved dhruvamOne who equates Naraya:Q.a even with great exalted demigods like LordSiva or Lord Brahma is a pm:u;li, an agnostic. No one can equalNaraya:Q.a. Nonetheless, Gargamuni used the word sama, meaning"equal," because he wanted to treat :Q.a as the Supreme Personality ofGodhead who had become Nanda Maharaja's son. Gargamuni wanted toimpress upon the mind of Nanda Maharaja, "Your worshipable Deity,Naraya:Q.a, is so pleased with you that He has sent you a son almost equalto Him in qualifications. Therefore you may designate your son with asimilar name, such as Mukunda or Madhusudana. But you must alwaysremember that whenever you want to do something very good, there willbe many hindrances. Therefore you should raise and protect this childwith great care. If you can protect this child very cautiously, as Naraya:Q.aalways protects you, the child will be as good as Naraya:Q.a." Gargamunialso indicated that although the child was exaltedly qualified likeNaraya:Q.a, He would enjoy more than Naraya:Q.a as rasa-vihari, thecentral enjoyer of the rasa dance. As stated in the Brahma-samhita,lak$mi-sahasra-sata-sambhrama-sevyamanam: He would be served bymany gopis, who would all be as good as the goddess of fortune.TEXT 20. "'(' . --=m"' 11111 Xii i1lT " I I: !fi¥ilRf'11ij lloll

104 Srimad-Bhagavatam[Canto 10, Ch. 8sri-suka uvdcaity atmdnam samadiSyagarge ca sva-grham gatenanda pramudito meneatmanam parr;r,am asamsri-suka uvdca-Sri Sukadeva Gosvami said; iti-thus; atmanamaboutthe Absolute Truth, the Supreme Soul; samadiSya-after fully instructing;garge-when Gargamuni; ca-also; sva-grham-to his ownabode; gate-had departed; nanda-Maharaja Nanda; pramuditabecameextremely pleased; mene-considered; dtmdnam-his own self;parr;r,am asdm-full of all good fortune.TRANSLATIONSrila Sukadeva Gosvimi continued: After Gargamuni, havinginstructed Nanda Maharaja about fl,la, departed for his ownhome, Nanda Maharaja was very pleased and considered himselffull of all good fortune.PURPORT.KrQa is the Supersoul, and Nanda Maharaja is the individual soul. Bythe instructions of Gargamuni, both of them were blessed. NandaMaharaja was thinking of .KrQa's safety from the hands of demons likePutana and Sakatasura, and because he possessed such a son, he thoughtof himself.as most fortunate.TEXT 21 m {l¥iCMtq1 1nrtm: R·¥i1Ult Q: 1111kalena vrajatalpenagokule rama-kesavaujanubhyam saha par:tibhyamririgamdr:tau vijahratukalena-of time; vrajatd-passing; alpena-a very small duratiolf;gokule-in Gokula, Vraja-dhama; rama-kesavau-both Balarama and

Text 22] Lord .Kfta Shows the Universal Form 105l(r1,1a; janubhyam-by the strength of Their knees; saha piir:tibhyamrestingon Their hands; ringamiir:tau-crawling; vijahratu-enjoyedchildhood play.TRANSLATIONAfter a short time passed, both brothers, Rima and .Kfta,began to crawl on the ground of Vraja with the strength of Theirhands and knees and thus enjoy Their childhood play.One brahmar:ta devotee says:PURPORTsrutim apare smrtim itare bharatam anye bhajantu bhava-bhitaaham iha nandam vande yasyalinde param brahma"Let others, fearing material existence, worship the Vedas, the Vedicsupplementary Puriir:tas and the Mahabharata, hut I shall worshipNanda Maharaja, in whose courtyard the Supreme Brahman is crawling."For a highly exalted devotee, kaivalya, merging into the existenceof the Supreme, appears no better than hell (narakiiyate). But here onecan simply think of the crawling of l(r1,1a and Balarama in the courtyardof Nanda Maharaja and always merge in transcendental happiness. Aslong as one is absorbed in thoughts of krr:ta-lila, especially l(r1,1a'schildhood pastimes, as Parikit Maharaja desired to he, one isalways merged in actual kaivalya. Therefore Vyasadeva compiledSrimad-Bhagavatam. Lokasyajanato vidvams cakre satvata-samhitam(Bhag. 1.7.6). Vyasadeva compiled Srimad-Bhagavatam, under the instructionof Narada, so that anyone can take advantage of this literature,think of l(r1,1a's pastimes and always he liberated.srutim apare smrtim itare bharatam anye bhajantu bhava-bhitaaham iha nandam vande yasyalinde pararil brahma"mwQJTEXT 22.qqT t1'"' '"' " . "'=Wtsfiffi iNIG:¥41:1

106 Srimad-Bhagavatam [Canto 10, Ch. 8tav arighri-yugmam anukrya sarisrpantaughoa-praghoa-ruciram vraja-kardameutan-nada-hma-manasav anusrtya lokammugdha-prabhitavad upeyatur anti matro/:ttau-Kn:Q.a and Balarama; arighri-yugmam anukrya-draggingTheir legs; sarisrpantau-crawling like snakes; ghoa-praghoaruciram-producinga sound with Their ankle bells that was very, verysweet to hear; vraja-kardameu-in the mud created by cow dung andcow urine on the earth of Vrajabhfuni; tat-nelda-by the sound of thoseankle bells; hr!a-manasau-being very much pleased; anusrtyafollowing;lokam-other persons; mugdha-thus being enchanted;prabhita-vat-then again being afraid of them; upeyatu/:t-immediatelyreturned; anti matro/:t-toward Their mothers.TRANSLATIONWhen K:r!ill}a and Balarama, with the strength of Their legs,crawled in the muddy places created in Vraja by cow dung and cowurine, Their crawling resembled the crawling of serpents, and thesound of Their ankle bells was very charming. Very much pleasedby the sound of other people's ankle bells, They used to followthese people as if going to Their mothers, but when They saw thatthese were other people, They became afraid and returned toTheir real mothers, Ya8odii and Rohil}i.PURPORTWhen .i(r![!:Q.a and Balarama were crawling about Vrajabhiimi, Theywere enchanted by the sound of ankle bells. Thus They sometimesfollowed other people, who would enjoy the crawling of .i(r![!:Q.a andBalarama and exclaim, "Oh, see how .i(r![!:Q.a and Balarama are crawling!"Upon hearing this, .i(r![!:Q.a and Balarama could understand that these werenot Their mothers They were following, and They would return to Theiractual mothers. Thus the crawling of .i(r![!:Q.a and Balarama was enjoyed by

Text 23) Lord 1,1a Shows the Universal Form 107the people of the neighborhood, as well as by mother Yasoda and Rohi:Q.iand the two children Themselves.TEXT 23,.... ;m wn 11r. Rt(('iql&f I. ,.... ...._·T suqu: ·F4ijl

108 Srimad-Bhigavatam [Canto 10, Ch. 8PURPORTAs the mothers cared for their respective babies, by the arrangementof yogamaya the babies thought, "Here is My mother," and the mothersthought, "Here is my son." Because of affection, milk naturally flowedfrom the mothers' breasts, and the babies drank it. When the motherssaw small teeth coming in, they would count them and be happy, andwhen the babies saw Their mothers allowing Them to drink their breastmilk, the babies also felt transcendental pleasure. As this transcendentalaffection continued between Rohii and Balarama and Yasoda and K?a,they all enjoyed transcendental bliss.TEXT 24l{;nltt1}4il(JI ffiqij((r: :"'et ffi I «f(ijij \r+ll et 'ti&£l 4i I o " ij•!(l lll't«: 11\J IIyarhy aitgana-darsan'iya-kumara-liliivantar-vraje tad abala/:t pragrh'ita-pucchai/:tvatsair itas tata ubhav anukryamd7Jaupreantya ujjhita-grha jahrur hasantya/:tyarhi-when; angana-darsan'iya-visible only to the ladies withinthe house; kumiira-l'ilau-the pastimes Sri !?a and Balarama exhibitedas children; anta/:t-vraje-within the inside of Vraja, in thehouse of Nanda Maharaja; tat-at that time; abala/:t-all the ladies;pragrh'ita-pucchai/:t-the ends of their tails having been caught by !?aand Balarama; vatsai/:t-by the calves; ita/:t tata/:t-here and there;ubhau-both !?a and Balarama; anukryama"{tau-being dragged;preantya/:t-seeing such things;household affairs;laughing.ujjhita-given up; grha/:t-theirjahru/:t-enjoyed very much; hasantya/:t-whileTRANSLATIONWithin the house of Nanda Maharaja, the cowherd ladies wouldenjoy seeing the pastimes of the babies Riima and J].a. The

Text 25] Lord 1\.fI].a Shows the Universal Form 109babies would catch the ends of the calves' tails, and the calveswould drag Them here and there. When the ladies saw thesepastimes, they certainly stopped their household activities andlaughed and enjoyed the incidents.PURPORTWhile crawling in curiosity, J)a and Balarama would sometimescatch the ends of the tails of calves. The calves, feeling that someone hadcaught them, would begin to flee here and there, and the babies wouldhold on very tightly, being afraid of how the calves were moving. Thecalves, seeing that the babies were holding them tightly, would also becomeafraid. Then the ladies would come to rescue the babies and gladlylaugh. This was their enjoyment.TEXT 25Sifl\i1 ,.... 1:llIG:I:llO(!: " :.... ...Sfimm'{_ 1llmfiiT qlrlif ;r 3lf.rGS'l 1111spigy-agni-datry-asi-jala-dvija-kar;ttakebhyal;,krU;lii-pariiv aticalau sva-sutau neddhumgrhyiir;ti kartum api yatra na taj-jananyausekiita iipatur alam manaso 'navasthiimspigi-with the cows; agni-fire; daril$!ri-monkeys and dogs; asiswords;jala-water; dvija-birds; kar;ttakebhyal;,-and thorns; krU}iiparauati-calau-the babies, being too restless, engaged in play; svasutau-theirown two sons; neddhum-just to stop Them; grhyiir;tihouseholdduties; kartum api-by executing; yatra-when; na-not;tat-jananyau-Their mothers (RohiQi and Yasoda); sekiite-able;iipatul;,-obtained; alam-indeed; manasal;,-of the mind; anavasthiim-equilibrium.

110 Srimad-Bhigavatam [Canto 10, Ch. 8TRANSLATIONWhen mother Ya8odii and Rohii were unable to protect thebabies from calamities threatened by horned cows, by fire, byanimals with claws and teeth such as monkeys, dogs and cats, andby thorns, swords and other weapons on the ground, they were alwaysin anxiety, and their household engagements were disturbed.At that time, they were fully equipoised in the transcendentalecstasy known as the distress of material affection, for this wasaroused within their minds.PURPORTAll these pastimes of Qa, and the great enjoyment exhibited by themothers, are transcendental; nothing about them is material. They aredescribed in the Brahma-samhita as ananda-cinmaya-rasa. In the spiritualworld there is anxiety, there is crying, and there are other feelingssimilar to those of the material world, but because the reality of thesefeelings is in the transcendental world, of which this world is only an imitation,mother Yasoda and RohiQi enjoyed them transcendentally.TEXT 26tf;l;uqC1 uq: • 13l'lti!};M: q"1$JI"'tlt IIkalenalpena rajar:erama kr1Ja.S ca gokuleaghma-janubhi padbhirvicakramatur aiijasakalena alpena-within a very short time; rajare-0 King (MaharajaParikit); rama km:ta ca-both Rama and Qa; gokule-in thevillage of Gokula; aghma-janubhi-without the help of crawling onTheir knees; padbhi-by Their legs alone; vicakramatu-began towalk; aiijasa-very easily.

Text 27] Lord q.a Shows the Universal Form 111TRANSLATION0 King Parik,it, within a very short time both Rima and q.abegan to walk very easily in Gokula on Their legs, by Their ownstrength, without the need to crawl.PURPORTInstead of crawling with Their knees, the babies could now stand upby holding on to something and walk little by little, without difficulty, bythe strength of Their legs.TEXT 27 PJit : In:u .. rin 4c \911tatas tu bhagavan kr$T.Wvayasyair vraja-balakaisaha-ramo vraja-stri1Jiirhcikrilje janayan mudamtata-thereafter; tu-but; bhagavan-the Supreme Personality ofGodhead; kmw-Lord 1,1a; vayasyai-with Their playmates;vraja-balakai-with other small children in Vraja; saha-ramaalongwith Balarama; vraja-stri1Jijm-of all the ladies of Vraja; cikriljeplayedvery happily; janayan-awakening; mudam-transcendentalbliss.TRANSLATIONThereafter, Lord 'q.a, along with Balarima, began to play withthe other children of the cowherd men, thus awakening the transcendentalbliss of the cowherd women.PURPORTThe word saha-rama, meaning "along with Balarama," is significantin this verse. In such transcendental pastimes, 1,1a is the chief hero,and Balarama provides additional help.

112 Srimad-Bhigavatam (Canto 10, Ch. 8TEXT 28 mqjt fqi ¥{1('EtNe¥( I: ijt=+tlf!RRt : «¥4t•tijt:tt(;llkmwsya gopyo ruciramvik$ya kaumdra-capalamsrvantya kila tan-mdturiti hocu samagatakr$ya-of .i(rI}.a; gopya-al1 the gop'is; ruciram-very attractive;v'ik$ya-observing;kaumdra-capalam-the restlessness of thechildish pastimes; srvantya-just to hear them again and again;kila-indeed; tat-mdtu-in the presence of His mother; iti-thus;ha-indeed; acu-said; samagata-assembled there.TRANSLATIONObserving the very attractive childish restlessness of :Kfa, allthe gopis in the neighborhood, to hear about Ka's activitiesagain and again, would approach mother Ya8odii and speak to heras follows.PURPORT.i(rI).a's activities are always very attractive to devotees. Therefore theneighbors, who were friends of mother Yasoda, informed mother Yasodaof whatever they saw .i(rI}.a doing in the neighborhood. Mother Yasoda,just to hear about the activities of her son, stopped her household dutiesand enjoyed the information given by the neighborhood friends.vatsan muiican kvacid asamaye krosa-saiijata-hasasteyam svadv atty atha dadhi-paya kalpita* steya-yogai

Text 29]Lord K.f!lla Shows the Universal Form113markan bhoyan vibhajati sa cen natti bhar:u;lam bhinnattidravyalabhe sagrha-kupito yaty upakrosya tokanvatsan-the calves; muncan-releasing; kvacit-sometimes; asamaye-atodd times; krosa-sanjata-hasal;-after this, when the head ofthe house is angry, KtJ}.a begins to smile; steyam-obtained by stealing;svadu-very tasteful; atti-eats; atha-thus; dadhi-payal;-pot ofcurd and milk; kalpitail;-devised; steya-yogail;-by some sort of stealingprocess; markdn-to the monkeys; bhoyan-giving to eat; vibhajati-dividestheir portion; sa/;-the monkey; cet-if; na-not; attieats;bha(iam-the pot; bhinnatti-He breaks; dravya-alabhe-wheneatables are unavailable or He cannot find such pots; sa-grha-kupitai;­He becomes angry at the residents of the house; yati-He goes away;upakrosya-irritating and pinching; tokdn-the small children.TRANSLATION"Our dear friend Ya.Sodi, your son sometimes comes to ourhouses before the milking of the cows and releases the calves, andwhen the master of the house becomes angry, your son merelysmiles. Sometimes He devises some process by which He stealspalatable curd, butter and milk, which He then eats and drinks.When the monkeys assemble, He divides it with them, and whenthe monkeys have their bellies so full that they won't take more,He breaks the pots. Sometimes, if He gets no opportunity to stealbutter or milk from a house, He will be angry at the householders,and for His revenge He will agitate the small children by pinchingthem. Then, when the children begin crying, K.f11a will go away.PURPORTThe narration of KtJ}.a's naughty childhood activities would be presentedto mother Yasoda in the form of complaints. Sometimes KtJ}.awould enter the house of a neighbor, and if He found no one there, Hewould release the calves before the time for the cows to be milked. Thecalves are actually supposed to be released when their mothers aremilked, but KtJ}.a would release them before that time, and naturally thecalves would drink all the milk from their mothers. When the cowherdmen saw this, they would chase KtJ}.a and try to catch Him, saying,

114 Srimad-Bhigavatam [Canto 10, Ch. 8"Here is K:r1,1a doing mischief," but He would flee and enter anotherhouse, where He would again devise some means to steal butter and curd.Then the cowherd men would again try to capture Him, saying, "Here isthe butter thief. Better capture Him!" And they would be angry. ButK:r1,1a would simply smile, and they would forget everything. Sometimes,in their presence, He would begin eating the curd and butter.There was no need for K:r1,1a to eat butter, since His belly was alwaysfull, but He would try to eat it, or else He would break the pots and distributethe contents to the monkeys. In this way, K:r1,1a was alwaysengaged in mischief-making. If in any house He could not find any butteror curd to steal, He would go into a room and agitate the smallchildren sleeping there by pinching them, and when they cried He wouldgo away.hastagrahye racayati vidhim pithakolakhaladyaiSchidrarit hy antar-nihita-vayuna/:t sikya-bhtlr:u;le$U tad-vitdhvantagare dhrta-rnar;ti-gar:wm svangam artha-pradipamkale gopyo yarhi grha-krtye$U suvyagra-citta/:thasta-agrahye-when the destination is out of the reach of His hands;racayati-He arranges to make; vidhim-a means; pithaka-by woodenplanks piled together; ulukhala-adyai/:t-and by overturning the stonemortar for grinding spices; chidram-a hole; hi-indeed; anta/:t­nihita-about the contents of the pot; vayuna/:t-with such knowledge;sikya-hanging by a swing; bhar;t{ie$u-in the pots; tat-vit-expert inthat knowledge, or in full knowledge; dhvanta-agare-in a very darkroom; dhrta-rnar;ti-gar;tam-because of being decorated with valuablejewels; sva-arigam-His own body; artha-pradipam-is the light requiredfor seeing in darkness; kale-after that, in due course of time;

Text 31] Lord 'll,la Shows the Universal Form 115gopyab,-the elderly gopis; yarhi-as soon as; grha-krtye$u-in discharginghousehold affairs; su-vyagra-cittab,-are busily engaged.TRANSLATION"When the milk and curd are kept high on a swing hangingfrom the ceiling and !jl,la and Balarama cannot reach it, They arrangeto reach it by piling up various planks and turning upsidedown the mortar for grinding spices. Being quite aware of the contentsof a pot, They pick holes in it. While the elderly gopis goabout their household affairs, !jl,la and Balarama sometimes gointo a dark room, brightening the place with the valuable jewelsand ornaments on Their bodies and taking advantage of this lightby stealing.PURPORTFormerly, in every household, yogurt and butter were kept for use inemergencies. But JJa and Balarama would pile up planks so that Theycould reach the pots and would then pick holes in the pots with Theirhands so that the contents would leak out and They could drink it. Thiswas another means for stealing butter and milk. When the butter andmilk were kept in a dark room, JJa and Balarama would go there andmake the place bright with the valuable jewels on Their bodies. On thewhole, JJa and Balarama engaged in stealing butter and milk from theneighborhood houses in many ways.TEXT 311etrtRI m 6:'11a_1A qt14'1qlffld*t6tRt: ijSl tr : ij'+l4'14'1--.. t.ui:n ij Ievarh dhiir$!yany u5ati kurute mehanadini vastausteyopayair viracita-krtib- supratiko yathasteittham stribhib- sa-bhaya-nayana-sri-mukhalokinibhirvyakhyatartha prahasita-mukhi na hy upalabdhum aicchat

116 Srimad-Bhagavatam [Canto 10, Ch. 8evam-in this way; dhartyani-naughty activities; u§ati-in a neatand clean place; kurute-sometimes does; mehana-ddini-passing stooland urine; vastau-in our houses; steya-upaya*-and by inventingdifferent devices to steal butter and milk; viracita-krt*-is very expert;su-pratika/:t-is now sitting down here like a very good, well-behavedchild; yatha dste-while staying here; ittham-all these topics of conversation;stribh*-by the gopis; sa-bhaya-nayana-just now sittingthere with fearful eyes; sri-mukha-such a beautiful face; alokinibhi/:t-bythe gopis, who were enjoying the pleasure of seeing;vyakhyata-artha-and while complaining against Him before motherYasoda; prahasita-mukhi-they were smiling and enjoying; na-not;hi-indeed; upalabdhum-to chastise and threaten (rather, she enjoyedhow Kr1,1a was sitting there as a very good boy); aicchat-she desired.TRANSLATION"When Kr,r.ta is caught in His naughty activities, the master ofthe house will say to Him, 'Oh, You are a thief,' and artificially expressanger at Kr,r.ta. Kr'r.ta will then reply, 'I am not a thief. Youare a thief.' Sometimes, being angry, Kr,r.ta passes urine and stoolin a neat, clean place in our houses. But now, our dear friendYa8oda, this expert thief is sitting before you like a very goodboy." Sometimes all the go pis would look at Kr,r.ta sitting there,His eyes fearful so that His mother would not chastise Him, andwhen they saw Kr'r.ta's beautiful face, instead of chastising Himthey would simply look upon His face and enjoy transcendentalbliss. Mother Ya8odi would mildly smile at all this fun, and shewould not want to chastise her blessed transcendental child.PURPORTKr1,1a's business in the neighborhood was not only to steal but sometimesto pass stool and urine in a neat, clean house. When caught by themaster of the house, K:r1,1a would chastise him, saying, "You are athief." Aside from being a thief in His childhood affairs, Kr1,1a acted asan expert thief when He was young by attracting young girls and enjoyingthem in the rasa dance. This is Kr1,1a's business. He is also violent, as

Text 32] Lord 'I]a Shows the Universal Form 117the killer of many demons. Although mundane people like nonviolenceand other such brilliant qualities, God, the Absolute Truth, being alwaysthe same, is good in any activities, even so-called immoral activities likestealing, killing and violence. KT1,1a is always pure, and He is always theSupreme Absolute Truth. KT1,1a may do anything supposedly abominablein material life, yet still He is attractive. Therefore His name is KT1,1a,meaning "all-attractive." This is the platform on which transcendentalloving affairs and service are exchanged. Because of the features of1,1a's face, the mothers were so attracted that they could not chastiseHim. Instead of chastising Him, they smiled and enjoyed hearing of1,1a's activities. Thus the gopis remained satisfied, and 1,1a enjoyedtheir happiness. Therefore another name of 1,1a is Gopi-jana-vallabhabecause He invented such activities to please the gopis.TEXT 32 iitll-5¥illij U¥ilm Wiil: I t44((4'lllllekadii krU;lamaniis teramadya gopa-diirakd/:tkmw mrdam bhak§itavaniti mdtre nyavedayanekadii-once upon a time; krU;lamana/:t-now 1,1a, being still moregrown up, was playing with other children of the same age; te-they;rdma-adyd/:t-Balarama and others; gopa-diirakd/:t-other boys born inthe same neighborhood of the cowherd men; kmta/:t mrdam bhak­§itavan-0 Mother, KT1,1a has eaten earth (a complaint was lodged);iti-thus; mdtre-unto mother Yasoda; nyavedayan-they submitted.TRANSLATIONOne day while ,l}a was playing with His small playmates, includingBalariima and other sons of the gopas, all His friends cametogether and lodged a complaint to mother Ya8odii. "Mother," theysubmitted, "'l}a has eaten earth."

118 Srimad-Bhigavatam [Canto 10, Ch. 8PURPORTHere is another of Kr1,1a's transcendental activities invented to pleasethe gopis. First a complaint was lodged with mother Yasoda about Kr1,1a'sstealing, but mother Yasoda did not chastise Him. Now, in an attempt toawaken mother Yasoda's anger so that she would chastise Kr1,1a, anothercomplaint was invented-that Kr1,1a had eaten earth.TEXT 33m on urwn+lt aAufr 1 m;mr 1111sii grhitvii kare kmwmupiilabhya hita4ir:tiya.Sodii bhaya-sambhriintapreaTJ-iiamabha§atasa-mother Yasoda; grhitvii-taking; kare-within the hands (beinganxious about what Kr1,1a might have eaten); kr$r:tam-Krl,la;upiilabhya-wanted to chastise Him; hita-e$ir:ti-because she was anxiousfor the welfare of Kr1,1a, she became very much agitated, thinking,"How is it that Kr1,1a has eaten earth?"; ya.Sodii-mother Yasoda;bhaya-sambhriinta-prear:ta-aam-began to look very carefullywithin Kr1,1a's mouth in fear, to see if Kr1,1a had eaten somethingdangerous; abhii$ata-began to address Kr1,1a.TRANSLATIONUpon hearing this from 1,1a's playmates, mother Ya8odii, whowas always full of anxiety over K:r1,1a's welfare, picked 1,1a upwith her hands to look into His mouth and chastise Him. Her eyesfearful, she spoke to her son as follows.TEXT 341¥4T;:R¥4Fl Fl: I t tSJNTI llldll

Text 35]Lord !ill,la Shows the Universal Form119kasmiin mrdam adiintiitmanbhaviin bhak$itaviin rahavadanti tiivakii hy etekumiiriis te 'grajo 'py ayamkasmiit-why; mrdam-dirt; adiinta-iitman-You restless boy;bhaviin-You; bhak$itaviin-have eaten; raha-in a solitary place;vadanti-are lodging this complaint; tiivakii-Your friends and playmates;hi-indeed; ete-all of them; kumiirii-boys; te-Your; agraja-olderbrother; api-also (confirms); ayam-this.TRANSLATIONDear !ill,la, why are You so restless that You have eaten dirt in asolitary place? This complaint has been lodged against You by allYour playmates, including Your elder brother, Balarama. How isthis?PURPORTMother Yasoda was agitated by l(rI)a's restless misbehavior. Herhouse was full of sweetmeats. Why then should the restless boy eat dirtin a solitary place? l(rI)a replied, "My dear mother, they have plottedtogether and lodged a complaint against Me so that you will punish Me.My elder brother, Balarama, has joined them. Actually, I have not donethis. Take My words as true. Do not be angry and chastise Me."TEXT 35wm fuq filfW.n I «€4fll( 1{. IIniiham bhak$itaviin ambasarve mithyabhiSamsinayadi satya-giras tarhisamak$am pa.Sya me mukham

120 Srimad-Bhigavatam [Canto 10, Ch. 8na-not; aham-1; bhaitavan-have eaten dirt; amba-My dearmother; sarve-all of them; mithya-abhiSamsinalt-all liars, simplycomplaining against Me so that you may chastise Me; yadi-if it is actuallya fact; satya-giralt-that they have spoken the truth; tarhithen;samaam-directly; pa5ya-see; me-My; mukham-mouth.TRANSLATIONLord Sri 1,1a replied: My dear mother, I have never eaten dirt.All My friends complaining against Me are liars. If you think theyare being truthful, you can directly look into My mouth andexamine it.PURPORTKra presented Himself as an innocent child to increase the transcendentalecstasy of maternal affection. As described in the §astra, tiil;lanabhayanmithyoktir vatsalya-rasa-poika. This means that sometimes asmall child speaks lies. For example, he may have stolen something oreaten something and yet deny that he has done so. We ordinarily see thisin the material world, but in relation to Kra it is different; such activitiesare meant to endow the devotee with transcendental ecstasy. TheSupreme Personality of Godhead was playing as a liar and accusing allthe other devotees of being liars. As stated in Srimad-Bhagavatam(10.12.11), krta-puTJ,ya-pufijalt: a devotee may attain such an ecstaticposition after many, many births of devotional service. Persons who haveamassed the results of a vast amount of pious activities can attain thestage of associating with Kra and playing with Him like ordinary playmates.One should not consider these transactions of transcendental serviceto be untruthful accusations. One should never accuse such devoteesof being ordinary boys speaking lies, for they attained this stage ofassociating with Kra by great austerities (tapasa brahmacaryeTJ,asamena ca damena ca).

Text 39]Lord 1\.f!jl}.a Shows the Universal Form121yady evam tarhi vyadehityuktab, sa bhagavan harib,vyadattavyahataiSvaryab,krU;la-manuja-balakab,yadi-if; evam-it is so; tarhi-then; vyadehi-open Your mouthwide (I want to see); iti uktab,-in this way ordered by mother Yasoda;sab,-He; bhagavan-the Supreme Personality of Godhead; harib,-theSupreme Lord; vyadatta-opened His mouth; avyahata-aiSvaryab,withoutminimizing any potencies of absolute opulence (aiSvaryasyasamagrasya); kri{id-pastimes; manuja-balakab,-exactly like the childof a human being.TRANSLATIONMother Ya8odi challenged 1\.f!jl}.a, "If You have not eaten earth,then open Your mouth wide." When challenged by His mother inthis way, K!jl}.a, the son of Nanda Maharaja and Ya8odi, to exhibitpastimes like a human child, opened His mouth. Although theSupreme Personality of Godhead, l\.f!1I}.a, who is full of all opulences,did not disturb His mother's parental affection, His opulencewas automatically displayed, for 1\.f!jl}.a's opulence is neverlost at any stage, but is manifest at the proper time.PURPORTWithout disturbing the ecstasy of His mother's affection, K,r:Q.aopened His mouth and displayed His own natural opulences. When a personis given varieties of food, there may be a hundred and one varieties,but if one likes ordinary saka, spinach, he prefers to eat that. Similarly,although K,r:Q.a was full of opulences, now, by the order of motherYasoda, He opened wide His mouth like a human child and did notneglect the transcendental humor of maternal affection.TEXTS 37-39m: 1mf w.n

122 Srimad-Bhagavatam [Canto 10, Ch. 8ffi=tflf(lofiTfiiT gonf4:1111 AA;f itt-it sa tatra dadrse vi.Svarhjagat sthasnu ca kharh di.Sasadri-dvipabdhi-bhugolamsa-vayv-agnindu-tarakamjyotiS-cakrarh jalarh tejonabhasvan viyad eva cavaikarikar:tindriyar:timano matra guTJ-ds trayaetad vicitrarh saha-jiva-kalasvabhava-karmasaya-liftga-bhedamsunos tanau vik$ya vidaritasyevrajarh sahatmanam avapa sarikamsa-mother Yasoda; tatra-within the wide-open mouth of Qa;dadrse-saw;vi.Svam-the whole universe; jagat-moving entities;sthasnu-maintenance of nonmoving entities; ca-and; kham-thesky; di.Sa-the directions; sa-adri-with the mountains; dvipaislands;abdhi-and oceans; bha-golam-the surface of the earth; savayu-withthe blowing wind; agni-fire; indu-the moon; tarakamstars;jyot*·cakram-the planetary systems; jalam-water; tejalight;nabhasvan-outer space; viyat-the sky; eva-also; ca-and;vaikdrikdr:ti-creation by transformation of aharikara; indriyar:ti-thesenses; mana-mind; mdtra-sense perception; gur:ta traya-thethree material qualities (sattva, rajas and tamas); etat-all these;vicitram-varieties; saha-along with; jiva-kala-the duration of life ofall living entities; svabhava-natural instinct; karma-asaya-resultant

Text 39] Lord !ill}.a Shows the Universal Form 123action and desire for material enjoyment; liriga-bhedam-varieties ofbodies according to desire; suno/:t tanau-in the body of her son;vik$ya-seeing; viddrita-asye-within the wide-open mouth; vrajam­V:rndavana-dhama, Nanda Maharaja's place; saha-atmdnam-alongwith herself; avapa-was struck; sarikam-with all doubts and wonder.TRANSLATIONWhen Kr!iil}.a opened His mouth wide by the order of motherYa8odi, she saw within His mouth all moving and nonmoving entities,outer space, and all directions, along with mountains, islands,oceans, the surface of the earth, the blowing wind, fire, themoon and the stars. She saw the planetary systems, water, light,air, sky, and creation by transformation of ahaitkira. She also sawthe senses, the mind, sense perception, and the three qualitiesgoodness, passion and ignorance. She saw the time allotted for theliving entities, she saw natural instinct and the reactions of karma,and she saw desires and different varieties of bodies, moving andnonmoving. Seeing all these aspects of the cosmic manifestation,along with herself and Vrndivana-dhima, she became doubtfuland fearful of her son's nature.PURPORTAll the cosmic manifestations that exist on the gross and subtle elements,as well as the means of their agitation, the three gu{WS, the livingentity, creation, maintenance, annihilation and everything going on inthe external energy of the Lord-all this comes from the Supreme Personalityof Godhead, Govinda. Everything is within the control of theSupreme Personality of Godhead. This is also confirmed in Bhagavadgita(9.10). Mayadhyak$etw prakrti/:t suyate sa-caracaram: everythingin the material nature (prakrti) works under His control. Because allthese manifestations come from Govinda, they could all be visible withinthe mouth of Govinda. Quite astonishingly, mother Yasoda was afraid becauseof intense maternal affection. She could not believe that within themouth of her son such things could appear. Yet she saw them, andtherefore she was struck with fear and wonder.

124 Srimad-Bhigavatam [Canto 10, Ch. 8kim svapna etad uta devamayakim va madiyo bata buddhi-mohaatho amyaiva mamarbhakasyaya kaScanautpattika atma-yogakim-whether; svapna-a dream; etat-all this; uta-or otherwise;deva-maya-an illusory manifestation by the external energy; kim vaorelse; madiya-my personal; bata-indeed; buddhi-mohaillusionof intelligence; atho-otherwise; amya-of such; evaindeed;mama arbhakasya-of my child; ya-which; kaScana-some;autpattika-natural; dtma-yoga-personal mystic power.TRANSLATION[Mother Ya8oda began to argue within herself:] Is this a dream,or is it an illusory creation by the external energy? Has this beenmanifested by my own intelligence, or is it some mystic power ofmy child?PURPORTWhen mother Yasoda saw this wonderful manifestation within themouth of her child, she began to argue within herself about whether itwas a dream. Then she considered, "I am not dreaming, because my eyesare open. I am actually seeing what is happening. I am not sleeping, noram I dreaming. Then maybe this is an illusion created by devamaya. Butthat is also not possible. What business would the demigods have showingsuch things to me? I am an insignificant woman with no connectionwith the demigods. Why should they take the trouble to put me intodevamdya? That also is not possible." Then mother Yasoda consideredwhether the vision might be due to bewilderment: "I am fit in health; I

Text 41] Lord 'a Shows the Universal Form 125am not diseased. Why should there be any bewilderment? It is not possiblethat my brain is deranged, since I am ordinarily quite :fit to think.Then this vision must be due to some mystic power of my son, as predictedby Gargamuni." Thus she finally concluded that the vision wasdue to her son's activities, and nothing else.TEXT 41&::; «:'"' •lif41Efi4ll*l"' 11+(9\ :'=t"Cfll41'C'wi : 3f1Jlijtm mtt II IIatho yathavan na vitarka-gocaramceto-manab,-karma-vacobhir afijasayad-asrayam yena yatal} pratiyatesudurvibhavyam prar;tatasmi tat-padamatho-therefore she decided to surrender unto the Supreme Lord;yatha-vat-as perfectly as one can perceive; na-not; vitarkagocaram-beyondall arguments, reason and sense perception; cetab,bycol;lsciousness; manab,-by mind; karma-by activities; vacobhib,orby words; afijasd-taking all of them together, we cannot understandthem; yat-asrayam-under whose control; yena-by whom; yatab,fromwhom; pratiyate-can be conceived only that from Him everythingemanates; su-durvibhavyam-beyond our sense perception or consciousness;prar;tata asmi-let me surrender; tat-padam-at His lotus feet.TRANSLATIONTherefore let me surrender unto the Supreme Personality ofGodhead and offer my obeisances unto Him, who is beyond theconception of human speculation, the mind, activities, words andarguments, who is the original cause of this cosmic manifestation,by whom the entire cosmos is maintained, and by whom we canconceive of its existence. Let me simply offer my obeisances, for

126 Srimad-Bhiigavatam (Canto 10, Ch. 8He is beyond my contemplation, speculation and meditation. He isbeyond all of my material activities.PURPORTOne simply has to realize the greatness of the Supreme Personality ofGodhead. One should not try to understand Him by any material means,subtle or gross. Mother Yasoda, being a simple woman, could not find outthe real cause of the vision; therefore, out of maternal affection, shesimply offered obeisances unto the Supreme Lord to protect her child.She could do nothing but offer obeisances to the Lord. It is said, acintyakhalu ye bhava na tams tarker:w yojayet (Mahabharata, Bhi$maParva 5.22). One should not try to understand the supreme cause byargument or reasoning. When we are beset by some problem for whichwe can find no reason, there is no alternative than to surrender to theSupreme Lord and offer Him our respectful obeisances. Then our positionwill be secure. This was the means adopted in this instance also bymother Yasoda. Whatever happens, the original cause is the SupremePersonality of Godhead (sarva-karar:w-karar:wm). When the immediatecause cannot be ascertained, let us simply offer our obeisances at thelotus feet of the Lord. Mother Yasoda concluded that the wonderfulthings she saw within the mouth of her child were due to Him, althoughshe could not clearly ascertain the cause. Therefore when a devotee cannotascertain the cause of suffering, he concludes:tat te 'nukampam susamiamar;wbhufijana evatma-krtam vipakamhrd-vag-vapurbhir vidadhan namas tejiveta yo mukti-pade sa daya-bhak(Bhag. 10.14.8)The devotee accepts that it is due to his own past misdeeds that theSupreme Personality of Godhead has caused him some small amount ofsuffering. Thus he offers obeisances to the Lord again and again. Such adevotee is called mukti-pade sa daya-bhak; that is, he is guaranteed hisliberation from this material world. As stated in Bhagavad-gitd (2.14):

Text 42]Lord fl,la Shows the Universal Form127miitrii-sparsds tu kaunteyasito$r;a-sukha-du}J,kha-dii}J,agamdpayino nitydstams titik$asva bhiirataWe should know that material suffering due to the material body willcome and go. Therefore we must tolerate the suffering and proceed withdischarging our duty as ordained by our spiritual master.TEXT 42-i{wfi(IRctN*fql : ij itm I .. +U!4($.j: it tffir: IIJIIaham mamdsau patir e$a me sutovrajesvarasyakhila-vittapii satigopya§ ca gopii}:l, saha-godhaniiS ca meyan-miiyayettham kumati}J, sa me gati}J,aham-my existence ("I am something"); mama-my; asau-NandaMaharaja; pati}:l,-husband; e$a}:t-this (.Kr:Q.a); me suta}:l,-is my son;vraja-iSvarasya-of my husband, Nanda Maharaja; akhila-vitta-pa-Iam the possessor of unlimited opulence and wealth; sati-because I amhis wife; gopya}J, ca-and all the damsels of the cowherd men; gopii}:l,­all the cowherd men (are my subordinates); saha-godhana}J, ca-withthe cows and calves; me-my; yat-mdyaya-all such things addressedby me are, after all, given by the mercy of the Supreme; ittham-thus;kumati}J,-I am wrongly thinking they are my possessions; sa}J, megati}J,-He is therefore my only shelter (I am simply instrumental).TRANSLATIONIt is by the influence of the Supreme Lord's miyi that I amwrongly thinking that Nanda Maharaja is my husband, that fl,l&

128 Srimad-Bhigavatam [Canto 10, Ch. 8is my son, and that because I am the queen of Nanda Maharaja, allthe wealth of cows and calves are my possessions and all thecowherd men and their wives are my subjects. Actually, I also ameternally subordinate to the Supreme Lord. He is my ultimateshelter.PURPORTFollowing in the footsteps of mother Yasoda, everyone should followthis mentality of renunciation. Whatever wealth, opulence or whateverelse we may possess belongs not to us but to the Supreme Personality ofGodhead, who is the ultimate shelter of everyone and the ultimate ownerof everything. As stated by the Lord Himself in Bhagavad-gita (5.29):bhoktaram yajiia-tapasamsarva•.loka-mahesvaramsuhrdam sarva-bhatanamjfidtva mdm santim rcchati"The sages, knowing Me as the ultimate purpose of all sacrifices andausterities, the Supreme Lord of all planets and demigods and thebenefactor and well-wisher of all living entities, attain peace from thepangs of material miseries."We should not be proud of our possessions. As expressed by motherYasoda herein, "I am not the owner of possessions, the opulent wife ofNanda Maharaja. The estate, the possessions, the cows and calves and thesubjects like the gopis and cowherd men are all given to me." One shouldgive up thinking of "my possessions, my son and my husband" (janasyamoho yam aham mameti). Nothing belongs to anyone but the SupremeLord. Only because of illusion do we wrongly think, "I am existing" or"Everything belongs to me." Thus mother Yasoda completely surrenderedunto the Supreme Lord. For the moment, she was rather disappointed,thinking, "My endeavors to protect my son by charity and otherauspicious activities are useless. The Supreme Lord has given me manythings, but unless He takes charge of everything, there is no assurance ofprotection. I must therefore ultimately seek shelter of the Supreme Personalityof Godhead." As stated by Prahlada Maharaja (Bhag. 7.9.19),

Text 43] Lord .Kr!fa Shows the Universal Form 129bdlasya neha sarar:wm pitarau nrsimha: a father and mother cannotultimately take care of their children. Ato grha-lcyetra-sutiipta-vittairjanasya moho yam aharh mameti (Bhiig. 5.5.8). One's land, home,wealth and all of one's possessions belong to the Supreme Personality ofGodhead, although we wrongly think, "I am this" and "These things aremine."TEXT 43• f?l . '"'"' . .s ij

130 Srimad-Bhagavatam [Canto 10, Ch. 8the influence of yogamaya (mohana-sadharmyan mayam). Materialisticpersons are captivated by mahamaya, whereas devotees, by the arrangementof the spiritual energy, are captivated by yogamaya.sadyo !a-smrtir gopisaropyaroham atmajampravrddha-sneha-kalilahrdayasidyatha purasadya-after all these philosophical speculations, mother Yasodafully surrendered to the Supreme Personality of Godhead; ntasmrt*-havinggotten rid of the memory of seeing the universal formwithin 1,1a's mouth; gopi-mother Yasoda; sa-she; dropyaseating;aroham-on the lap; atmajam -her son; pravrddhaincreased;sneha-by affection; kalila-affected; hrdaya-the core ofher heart; dsit-became situated; yatha pura-as she was formerly.TRANSLATIONImmediately forgetting yogamiiyii's illusion that J.la hadshown the universal form within His mouth, mother Ya8odii tookher son on her lap as before, feeling increased affection in herheart for her transcendental child.PURPORTMother Yasoda regarded the vision of the universal form within1,1a's mouth as an arrangement of yogamaya, like a dream. As oneforgets everything after a dream, mother Yasoda immediately forgot theentire incident. As her natural feeling of affection increased, she decidedto herself, "Now let this incident be forgotten. I do not mind. Here is myson. Let me kiss Him."

Text 45]Lord Krfl}a Shows the Universal Form131TEXT 45 qPfq ijR: I.. aPtoii .. biii:OLI .:{ ijln+t\it':l 1111trayya copanadbhiS casarikhya-yogaiS ca satvataiftupagiyamana-mahatmyamharim samanyatatmajamtrayya-by studying the three Vedas (Sama, Yajur and Atharva);ca-also; upanadbhift ca-and by studying the Vedic knowledge of theUpanads; sarikhya-yogai/:t-by reading the literature of sarikhyayoga;ca-and; satvataift-by the great sages and devotees, or by readingVava-tantra, Pancaratras; upagiyamana-mahatmyam-whoseglories are worshiped (by all these Vedic literatures); harim-unto theSupreme Personality of Godhead; sa-she; amanyata-considered (ordinary);atmajam-as her own son.TRANSLATIONThe glories of the Supreme Personality of Godhead are studiedthrough the three Vedas, the Upani,ads, the literature of siilkhyayoga,and other V aifl}ava literature, yet mother Ya8odii consideredthat Supreme Person her ordinary child.PURPORTAs stated in Bhagavad-gita (15.15) by the Supreme Personality ofGodhead, Qa, the purpose of studying the Vedas is to understand Him(vedaiS ca sarvair aham eva vedya/:t). Sri Caitanya Mahaprabhu explainedto Sanatana Gosvami that there are three purposes in the Vedas.One is to understand our relationship with Qa (sambandha), anotheris to act according to that relationship (abhidheya), and the third is toreach the ultimate goal (prayojana). The word prayojana means"necessities," and the ultimate necessity is explained by Sri CaitanyaMahaprabhu. Prema pum-artho mahan: the greatest necessity for ahuman being is the achievement of love for the Supreme Personality of

132 Srimad-Bhigavatam [Canto 10, Ch. 8Godhead. Here we see that mother Yasoda is on the highest stage ofnecessity, for she is completely absorbed in love for :KrJ.la.In the beginning, the Vedic purpose is pursued in three ways (trayi)­by karma-kii:r;u;la, jiidna-lulr;u;la and upiisana-ka1J4,a. When one reachesthe complete, perfect stage of upiisana-ka1J4,a, one comes to worshipNarayaJ.la, or Lord ViJ.lu. When Parvati asked Lord Mahadeva, LordSiva, what is the best method of upiisana, or worship, Lord Sivaanswered, aradhananam sarveam vi$7Jor aradhanam param. Vi$7Jupiisana,or vi$7Jv-aradhana, worship of Lord ViJ.lu, is the highest stageof perfection, as realized by Devaki. But here mother Yasoda performsno upiisana, for she has developed transcendental ecstatic love for :KrJ.la.Therefore her position is better than that of Devaki. In order to showthis, Srila Vyasadeva enunciates this verse, trayya copani$adbhi etc.When a human being enters into the study of the Vedas to obtainvidya, knowledge, he begins to take part in human civilization. Then headvances further to study the Upani$ads and gain brahma-jiidna, impersonalrealization of the Absolute Truth, and then he advances stillfurther, to sarikhya-yoga, in order to understand the supreme controller,who is indicated in Bhagavad-gita (param brahma param dhamapavitram paramam bhavanl puram sasvatam). When one understandsthat pura, the supreme controller, to be Paramatma, one is engaged inthe method of yoga (dhyana·vasthita-tad-gatena manasa pa5yanti yamyoginaM. But mother Yasoda has surpassed all these stages. She has cometo the platform of loving :KrJ.la as her beloved child, and therefore she isaccepted to be on the highest stage of spiritual realization. The AbsoluteTruth is realized in three features (brahmeti paramatmeti bhagavan itisabdyate), but she is in such ecstasy that she does not care to understandwhat is Brahman, what is Paramatma or what is Bhagavan. Bhagavan haspersonally descended to become her beloved child. Therefore there is nocomparison to mother Yasoda's good fortune, as declared by Sri CaitanyaMahaprabhu (ramya kacid upiisana vrajavadhu-varge7Ja ya kalpita).The Absolute Truth, the Supreme Personality of Godhead, may berealized in different stages. As the Lord says in Bhagavad-gita (4.11):ye yatha mam prapadyantetams tathaiva bhajamy aham

Text 46]Lord :Kf11a· Shows the Universal Form133mama vartmdnuvartantemanya partha sarva§a"As men surrender unto Me, I reward them accordingly. Everyonefollows My path in all respects, 0 son of P:rtha." One may be a karmi, ajfidni, a yogi and then a bhakta or prema-bhakta. But the ultimate stageof realization is prema-bhakti, as actually demonstrated by motherYasoda.TEXT 46(TJlT

134 Srimad-Bhigavatam [Canto 10, Ch. 8PURPORTAs stated in Bhagavad-gita (7.16), catur-vidha bhajante maTh jana/:tsukrtino 'rjuna. Without sukrti, or pious activities, no one can come to theshelter of the Supreme Personality of Godhead. The Lord is approachedby four kinds of pious men (arto jijnasur artharthi jiidni ca), but here wesee that Nanda Maharaja and Yasoda surpassed all of them. ThereforeParikit Maharaja naturally inquired, "What kind of pious activities didthey perform in their past lives by which they achieved such a stage ofperfection?" Of course, Nanda Maharaja and Yasoda are accepted as thefather and mother of K{J.la, yet mother Yasoda was more fortunate thanNanda Maharaja, K{J.la's father, because Nanda Maharaja was sometimesseparated from K{J.la whereas Yasoda, K{J.la's mother, was notseparated from K{J.la at any moment. From 1.1a's babyhood to Hischildhood and from His childhood to His youth, mother Yasoda was alwaysin association with K{J.la. Even when J.la was grown up, Hewould go to V:rndavana and sit on the lap of mother Yasoda. Thereforethere is no comparison to the fortune of mother Yasoda, and ParikitMaharaja naturally inquired, ya§oda ca maha-bhaga.pitarau nanvavindetamkm:wdararbhakehitamgayanty adyapi kavayoyal loka-samalapahampitarau-the actual father and mother of K{J.la; na-not; anvavindetam-enjoyed;kmw-of J.la; udara-magnanimous; arbhaka-ihitam-thechildhood pastimes He performed; gayanti-areglorifying; adya api-even today; kavaya/:t-great, great sages andsaintly persons; yat-which is; loka-samala-apaham-by hearing ofwhich the contamination of the whole material world is vanquished.

Text 48] Lord 11a Shows the Universal Form 135TRANSLATIONAlthough ,a was so pleased with Vasudeva and Devaki thatHe descended as their son, they could not enjoy 'a's magnanimouschildhood pastimes, which are so great that simplychanting about them vanquishes the contamination of the materialworld. Nanda Maharaja and Ya8odii, however, enjoyed thesepastimes fully, and therefore their position is always better thanthat of Vasudeva and Devaki.PURPORT.Kr1.1a actually took birth from the womb of Devaki, but just after Hisbirth He was transferred to the home of mother Yasoda. Devaki could noteven have .Kr1.1a suck her breast. Therefore Parikit Maharaja wasastonished. How had mother Yasoda and Nanda Maharaja become so fortunatethat they enjoyed the complete childhood pastimes of .Kr1.1a,which are still glorified by saintly persons? What had they done in thepast by which they were elevated to such an exalted position?TEXT 48'!!T"''"" "" • "" C'Tflll ;n !f p;p;n « I€hRQ1¥iiOI m IIsri-suka uvacadror:w vasunam pravarodharaya bharyaya sahakari§yamar;w, adesanbrahmar;tas tam uvaca hasri-suka/:t uvaca-Sri Sukadeva Gosvami said; droa/:t-by the nameDroQa; vasunam-of the eight Vasus (a type of demigod); pravara/:t­who was the best; dharaya-with Dhara; bharyaya-His wife; sahawith;kari§yamar;w,/:1,-just to execute; adesan-the orders; brahmar;w,/:1,-ofLord Brahma; tam-unto him; uvaca-said; ha-in thepast.

136 Srimad-Bhagavatam [Canto 10, Ch. 8TRANSLATIONSukadeva Gosviimi said: To follow the orders of Lord Brahm&,Dro1,1a, the best of the Vasus, along with his wife, Ohara, spoke toLord Brahm& in this way.PURPORTAB stated in the Brahma-samhitii (5.37):iinanda-cinmaya-rasa-pratibhavitabhistabhir ya eva nija-rupataya kalabhib,goloka eva nivasaty akhiliitma-bhutogovindam iidi-purU{Iaril tam aham bhajamiWhen Kra descends anywhere, He is accompanied by His own associates.These associates are not ordinary living beings. Kra's pastimesare eternal, and when He descends, He comes with His associates.Therefore Nanda and mother Yasoda are the eternal father and mother ofKra. This means that whenever Kra descends, Nanda and Yasoda, aswell as Vasudeva and Devaki, also descend as the Lord's father andmother. Their personalities are expansions of Kra's personal body;they are not ordinary living beings. Maharaja Parikit knew this, but hewas curious to know from Sukadeva Gosvami whether it is possible foran ordinary human being to come to this stage by sadhana-siddhi. Thereare two kinds of perfection- nitya-siddhi and siidhana-siddhi. A nityasiddhais one who is eternally Kra's associate, an expansion of Kra'spersonal body, whereas a siidhana-siddha is an ordinary human beingwho, by executing pious activities and following regulative principles ofdevotional service, also comes to that stage. Thus the purpose ofMaharaja Parikit's inquiry was to determine whether an ordinaryhuman being can attain the position of mother Yasoda and NandaMaharaja. Sukadeva Gosvami answered this question as follows.

Text 49]Lord !ill}.& Shows the Universal Form137jatayor nau mahadevebhuvi viSve§vare haraubhaktib, syat parama lokeyayanjo durgatim taretjatayo-after we two have taken birth; nau-both husband andwife, Droa and Dhara; mahadeve-in. the Supreme Person, theSupreme Personality of Godhead; bhuvi-on'the earth; viSva-iSvare-inthe master of all the planetary systems; harau-in the Supreme Lord;bhaktib,-devotional service; syat-will be spread; parama-the ultimategoal of life; loke-in the world; yaya-by which; anja-veryeasily; durgatim-miserable life; taret-one can avoid and be delivered.TRANSLATIONDrol}.a and Dharii said: Please permit us to be born on the planetearth so that after our appearance, the Supreme Lord, the Personalityof Godhead, the supreme controller and master of allplanets, will also appear and spread devotional service, the ulti..,mate goal of life, so that those born in this material world may veryeasily be delivered from the miserable condition of materialisticlife by accepting this devotional service.PURPORTThis statement by Droa clearly indicates that Droa and Dhara arethe eternal father and mother of a. Whenever there is a necessity ofa's appearance, Droa and Dhara appear first, and then a appears.a says in Bhagavad-gita that His birth is not ordinary (janmakarma ca me divyam).ajo 'pi sann avyayatmabhatanam iSvaro 'pi sanprakrtim svam adhthayasambhavamy atma-mayaya"Although I am unborn and My transcendental body never deteriorates,and although I am the Lord of all sentient beings, I still appear in every

138 Srimad-Bhagavatam [Canto 10, Ch. 8millennium in My original transcendental form."(Bg. 4.6). BeforeKta's appearance, Droa and Dhara appear in order to become Hisfather and mother. It is they who appear as Nanda Maharaja and hiswife, Yasoda. In other words, it is not possible for a sadhana-siddha livingbeing to become the father or mother of Kta, for Kta's fatherand mother are already designated. But by following the principles exhibitedby Nanda Maharaja and Yasoda and their associates, the inhabitantsof V:fndavana, ordinary living beings may attain such affection asexhibited by Nanda and Yasoda.When Droa and Dhara were requested to beget children, they choseto come to this world to have the Supreme Personality of Godhead astheir son, Kta. Kta's appearance means paritra1Jaya sadhilnamvinasaya ca dkrtam -the devotees are protected, and the miscreantsare vanquished. Whenever Kta comes, He distributes the highest goalof life, devotional service. He appears as Caitanya Mahaprabhu for thesame purpose because unless one comes to devotional service, one cannotbe delivered from the miseries of the material world (dub,khalayama.Sasvatam), where the living beings struggle for existence. The Lordsays in Bhagavad-gita (15.7):mamaivamso jiva-lokejiva-bhiltab, sandtanab,manab, thanindriyaTJiprakrti-sthani karati"The living entities in this conditioned world are My eternal, fragmentalparts. Because of conditioned life, they are struggling very hard with thesix senses, which include the mind." The living entities are struggling tobecome happy, but unless they take to the bhakti cult, their happiness isnot possible. Kta clearly says:a.Sraddadhanab, puradharmasyasya parantapaaprapya miim nivartantemrtyu-samsara-vartmani"Those who are not faithful on the path of devotional service cannot attainMe, 0 conqueror of foes, but return to birth and death in this materialworld." (Bg. 9.3)

Text 50] Lord !JI,la Shows the Universal Form 139Foolish persons do not know how risky life is here if one does notfollow the instructions of i(r1,1a. The i(rI}.a consciousness movement,therefore, has been started so that by practicing i(r1,1a consciousness onecan avoid the risky life of this material existence. There is no question ofaccepting or not accepting i(rI}.a consciousness. It is not optional; it iscompulsory. If we do not take to Kr!?I,la consciousness, our life is veryrisky. Everything is explained in Bhagavad-gita. Therefore, to learnhow to become free from the miserable condition of material existence,Bhagavad-gita As It Is is the preliminary study. Then, if one understandsBhagavad-gita, one can proceed to Srimad-Bhagavatam, and ifone advances further, one may study Caitanya-caritamrta. We aretherefore presenting these invaluable books to the whole world so thatpeople may study them and be happy, being delivered from miserableconditional life.TEXT 503lf:m: tf.IT'{ ¥4111: IRrH:rT llollastv ity ukta/:1, sa bhagavanvraje dror:w maha-ya§a/:1,jajfie nanda iti khyatoya§oda sa dharabhavatastu-when Brahma agreed, "Yes, it is all right"; iti ukta/:1,-thusbeing ordered by him; sa/:1,-he (Drol}.a); bhagavan-eternally thefather of i(r1,1a (Bhagavan's father is also Bhagavan); vraje-in Vrajabhumi,V:rndavana; droJ:r,-Dro1,1a, the most powerful Vasu; mahaya§a/:1,-thevery famous transcendentalist; jajne-appeared; nanda/:1,­as Nanda Maharaja; iti-thus; khyata/:1,-is celebrated; ya§oda-asmother Yasoda; sa-she; dhara-the same Dhara; abhavat-appeared.TRANSLATIONWhen Brahmi said, "Yes, let it be so," the most fortune Dro1,1a,who was equal to Bhagavin, appeared in Vrajapura, V:rndivana, as

140 Srimad-Bhagavatam [Canto 10, Ch. 8the most famous Nanda Maharaja, and his wife, Dhara, appeared asmother Ya8odii.PURPORTBecause whenever !)a appears on this earth He superficially needs afather and mother, Drol)a and Dhara, His eternal father and mother, appearedon earth before !)a as Nanda Maharaja and Yasoda. In contrastto Sutapa and PJ;snigarbha, they did not undergo severe penances andausterities to become the father and mother of !)a. This is the differencebetween nitya-siddha and sadhana-siddha.tato bhaktir bhagavatiputri-bhate janardanedampatyor nitaram asidgopa-gopu bharatatatab,-thereafter; bhaktib, bhagavati-the cult of bhakti, devotionalservice unto the Supreme Personality of Godhead; putri-bhate-in theLord, who had appeared as the son of mother Yasoda; janardane-inLord !)a; dam-patyob,-of both husband and wife; nitaramcontinuously;asit-there was; gopa-gopu-all the inhabitants ofVJ;ndavana, the gopas and the gopis, associating with Nanda Maharajaand Yasoda and following in their footsteps; bharata-0 MaharajaParikit.TRANSLATIONThereafter, 0 Maharaja Parikit, best of the Bharatas, when theSupreme Personality of Godhead became the son of NandaMaharaja and Ya8oda, they maintained continuous, unswerving devotionallove in parental affection. And in their association, all theother inhabitants of V:rndavana, the gopas and gopis, developedthe culture of k:rJ:.la-bhakti.

Text 52] Lord }4a Shows the Universal Form 141PURPORTAlthough when the Supreme Personality of Godhead stole the butter,curd and milk of the neighboring gopas and gopis this teasing superficiallyseemed troublesome, in fact it was an exchange of affection in theecstasy of devotional service. The more the gopas and gopis exchangedfeelings with the Lord, the more their devotional service increased.Sometimes we may superficially see that a devotee is in difficulty becauseof being engaged in devotional service, but the fact is different. When adevotee suffers for l(rl).a, that suffering is transcendental enjoyment.Unless one becomes a devotee, this cannot be understood. When l(rl).aexhibited His childhood pastimes, not only did Nanda Maharaja andYasoda increase their devotional affection, but those in their associationalso increased in devotional service. In other words, persons who followthe activities of Vrndavana will also develop devotional service in thehighest perfection.TEXT 52rm ifmot fertl;: 1n:n11;', tR-t kmw brahma1Ja ade5arhsatyarh karturh vraje vibhusaha-ramo vasams cakrete$iirh pritirh sva-lilayakr$TJU-the Supreme Personality, l(rl).a; brahma7Ja-of LordBrahma; adesam-the order; satyam-truthful; kartum-to make;vraje-in Vrajabhiimi, Vrndavana; vibhu-the supreme powerful;saha-riima-along with Balarama; vasan -residing; cakreincreased;te$iim-of all the inhabitants of Vrndavana; pritim-thepleasure; sva-lilaya-by His transcendental pastimes.TRANSLATIONThus the Supreme Personality, }4a, along with Balarama,lived in Vrajahhumi, Vrndavana, just to substantiate the benedictionof Brahma. By exhibiting different pastimes in His childhood,

142 Srlmad-Bhigavatam [Canto 10, Ch. 8He increased the transcendental pleasure of Nanda and the otherinhabitants of V:rndivana.Thus end the Bhaktivedanta purports of the Tenth Canto, EighthChapter, of the Srimad-Bhigavatam, entitled, "Lord Km:w Shows theUniversal Form Within His Mouth."

CHAPTER NINEMother Ya8oda Binds Lord Krsna. . .While mother Yasoda was allowing l(r1,1a to drink her breast milk, shewas forced to stop because she saw the milk pan boiling over on the oven.The maidservants being engaged in other business, she stopped allowingl(r1,1a to drink from her breast and immediately attended to the overflowingmilk pan. l(r1,1a became very angry because of His mother'sbehavior and devised a means of breaking the pots of yogurt. Because Hecreated this disturbance, mother Yasoda decided to bind Him. Theseincidents are described in this chapter.One day, the maidservants being engaged in other work, motherYasoda was churning the yogurt into butter herself, and in the meantimel(r1,1a came and requested her to allow Him to suck her breast milk. Ofcourse, mother Yasoda immediately allowed Him to do so, but then shesaw that the hot milk on the oven was boiling over, and therefore she immediatelystopped allowing l(r1,1a to drink the milk of her breast andwent to stop the milk on the oven from overflowing. l(r1,1a, however,having been interrupted in His business of sucking the breast, was veryangry. He took a piece of stone, broke' the churning pot and entered aroom, where He began to eat the freshly churned butter. When motherYasoda, after attending to the overflowing milk, returned and saw the potbroken, she could understand that this was the work of l(r1,1a, andtherefore she went to search for Him. When she entered the room, shesaw l(r1,1a standing on the ulukhala, a large mortar for grinding spices.Having turned the mortar upside down, He was stealing butter hangingfrom a swing and was distributing the butter to the monkeys. As soon asl(r1,1a saw that His mother had come, He immediately began to run away,and mother Yasoda began to follow Him. After going some distance,mother Yasoda was able to catch l(r1,1a, who because of His offense wascrying. Mother Yasoda, of course, threatened to punish l(r1,1a if He actedthat way again, and she decided to bind Him with rope. Unfortunately,when the time came to knot the rope, the rope with which she wanted tobind Him was short by a distance equal to the width of two fingers. When143

144 Srimad-Bhagavatam [Canto 10, Ch. 9she made the rope longer by adding another rope, she again saw that itwas short by two fingers. Again and again she tried, and again and againshe found the rope too short by two fingers. Thus she became very tired,and K:ra, seeing His affectionate mother so tired, allowed Himself to bebound. Now, being compassionate, He did not show her His unlimitedpotency. After mother Yasoda bound K:ra and became engaged in otherhousehold affairs, K:ra observed two yamala-arjuna trees, which wereactually Nalakuvara and Maigriva, two sons of Kuvera who had beencondemned by Narada Muni to become trees. K:ra, by His mercy, nowbegan to proceed toward the trees to fulfill the desire of Narada Muni.TEXTS 1-2efi WiT •!«14191 • e:t;:a)\1 Icti+tltoa(f;t$Jilij A.t+t .. a:ff.r II II •nuf;t m:qf{uf;t :q 1a:f\lr.t.t

Text 2] Mother Ya.Sodii Binds Lord ;ta 145songs; tat-bala-caritani-in which the activities of her own child wereenacted; ca-and; dadhi-nirmanthane-wliile churning the yogUrt·kale-at that time; smaranti-remembering; tani-all of them (in theform of songs); agdyata-chanted.TRANSLATIONSri Sukadeva Gosviimi continued: One day when mother Ya.Sodiisaw that all the maidservants were engaged in other householdaffairs, she personally began to churn the yogurt. While churning,she remembered the childish activities of t;ta, and in her ownway she composed songs and enjoyed singing to herself about allthose activities.PURPORTSrila Visvanatha Cakravarti 'fhakura, quoting from the V a47Javatoa1Jiof Srila Sanatana Gosvami, says that the incident of KrI).a's breakingthe pot of yogurt and being bound by mother Yasoda took place onthe Dipavali Day, or Dipa-malika. Even today in India, this festival isgenerally celebrated very gorgeously in the month of Kartika by fireworksand lights, especially in Bombay. It is to be understood that amongall the cows of Nanda Maharaja, several of mother Yasoda's cows ate onlygrasses so flavorful that the grasses would automatically flavor the milk.Mother Yasooa wanted to collect the milk from these cows, make it intoyogurt and churn it into butter personally, since she thought that thischild KrI).a was going to the houses of neighborhood gopas and gopis tosteal butter because He did not like the milk and yogurt ordinarilyprepared.While churning the butter, mother Yasoda was singing about thechildhood activities of KrI).a. It was formerly a custom that if one wantedto remember something constantly, he would transform it into poetry orhave this done by a professional poet. It appears that mother Yasoda didnot want to forget KrI).a's activities at any time. Therefore she poeticizedall of Kr I] a's childhood activities, such as the killing of Putana,Aghasura, Sakatasura and T:rl).avarta, and while churning the butter, shesang about these activities in poetical form. This should be the practice ofpersons eager to remain KrI).a conscious twenty-four hours a day. This

146 Srimad-Bhagavatam [Canto 10, Ch. 9incident shows how :KrQa conscious mother Yasoda was. To stay in K:rQaconsciousness, we should follow such persons.TEXT3 tmt: fht firmft -?l(*'=ct*i 'Sflij'q :q @{:('N'4l('Sf=cta:q;u« :q m q(· Fr II IIk{;aumam vasa prthu-kafi-tate bibhrati satra-naddhamputra-sneha-snuta-kuca-yugam jata-kampam ca subhrarajjv-akar$a-srama-bhuja-calat-kanka1:tau ku1JIJ,ale casvinnam vaktram kabara-vigalan-malati nirmamanthak{iaumam-saffron and yellow mixed; vdsa-mother Yasodii waswearing such a sari; prthu-ka#-tate-surrounding her large hips;bibhrati-shaking; sutra-naddham-bound with a belt; putra-snehasnuta-becauseof intense love for her child, became wet with milk;kuca-yugam-the nipples of her breasts; jata-kampam ca-as they werevery nicely moving and quivering; su-bhra-who had very beautifuleyebrows; rajju-akar$a-by pulling on the rope of the churning rod;srama-because of the labor; bhuja-on whose hands; calatkankau-thetwo bangles were moving; ku"{t{lale-the two earrings;ca-also; svinnam-her hair was black like a cloud, so perspiration wasdropping like rain; vaktram-throughout her face; kabara-vigalatmalati-andmalati flowers were dropping from her hair; nirmamantha-thusmother Yasoda was churning the butter.TRANSLATIONDressed in a saffron-yellow sari, with a belt tied about her fullhips, mother Ya8oda pulled on the churning rope, laboring considerably,her_ bangles and earrings moving and vibrating and herwhole body shaking. Because of her intense love for her child, herbreasts were wet with milk. Her face, with its very beautiful

Text 4] Mother Ya8odi Binds Lord ljla 147eyebrows, was wet with perspiration, and milati flowers werefalling .from her hair.PURPORTAnyone who desires to he l(rQa conscious in motherly affection orparental affection should contemplate the bodily features of motherYasoda. It is not that one should desire to become like Yasoda, for this isMayavada. Either in parental affection or conjugal love, friendship orservitorship-in any way-we must follow in the footsteps of the inhabitantsof V:rndavana, not try to become like them. Therefore this descriptionis provided here. Advanced devotees must cherish this description,always thinking of mother Yasoda's features-how she was dressed, howshe was working and perspiring, how beautifully the flowers were arrangedin her hair, and so on. One should take advantage of the full descriptionprovided here by thinking of mother Yasoda in maternalaffection for l(rQa.TEXT4ffl ri4til'1 3ffitm \ilWl;fi m: 1• .1-. -"a: silRI¥41 II \illtiirh stanya-kiima asadyamathnantirh jananim harigrhitvii dadhi-manthanamnyG,$edhat pritim iivahantam-unto mother Yasoda; stanya-kiima-l(rQa, who was desiringto drink her breast milk; iisadya-appearing before her; mathnantimwhileshe was churning butter; jananim-to the mother; hari-l(rQa;grhitvii-catching; dadhi-manthiinam-the churning rod; ny0-$edhatforbade;pritim iivahan-creating a situation of love and affection.TRANSLATIONWhile mother Ya8odi was churning butter, Lord a, desiringto drink the milk of her breast, appeared before her, and in order

148 Srimad-Bhagavatam (Canto 10, Ch. 9to increase her transcendental pleasure, He caught hold of thechurning rod and began to prevent her from churning.PURPORTKrI.la was sleeping within the room, and as soon as He got up, He becamehungry and went to His mother. Wanting to stop her from churningand drink the milk of her breasts, He stopped her from moving thechurning rod.TEXTSij4it4il4iq 1!1

Text 6] Mother Ya8odii Binds Lord I].a 149oven was boiling over, she immediately left her son to take care ofthe overflowing milk, although the child was not yet fully satisfiedwith drinking the milk of His mother's breast.PURPORTEverything in the household affairs of mother Yasoda was meant forK.rJ.la. Although K.rJ.la was drinking the breast milk of mother Yasoda,when she saw that the milk pan in the kitchen was overflowing, she hadto take care of it immediately, and thus she left her son, who then becamevery angry, not having been fully satisfied with drinking the milkof her breast. Sometimes one must take care of more than one item ofimportant business for the same purpose. Therefore mother Yasoda wasnot unjust when she left her son to take care of the overflowing milk. Onthe platform of love and affection, it is the duty of the devotee to do onething first and other things later. The proper intuition by which to dothis is given by KrJ.la.te$iirh satata-yuktiiniimbhajatiim priti-purvakamdadami buddhi-yogam tamyena miim upayiinti te(Bg. 10.10)In K.rJ.la consciousness, everything is dynamic. K.rJ.la guides the devoteein what to do first and what to do next on the platform of absolute truth.:TEXT6"" r-- •IJlmWTI• r-- r--r-- "" w.:rr m . 'fi·q'fRf iRf: II IIsafijiita-kopal; sp huritiirur;uidharamsandaSya dadbhir dadhi-mantha-bhajanambhittvii mr$d.Srur dr$ad-a.Smanii rahojaghiisa haiyangavam antaram gatal;

150 Srimad-Bhigavatam (Canto 10, Ch. 9sanjata-kopa/:t-in this way, Qa being very angry; sphurita-arur.madharam-swollenreddish lips; sanda.Sya-capturing; dadbhi/:t-byHis teeth; dadhi-mantha-bhajanam-the pot in which yogurt was beingchurned; bhittvd-breaking; mra-a.Sru/:t-with false tears in the eyes;drat-a.Smand-with a piece of stone; raha/:t-in a solitary place;jagh

Text 8] Mother Ya8odi Binds Lord I].a 151seeing this; sva-sutasya-of her own child; karma-work; tat -that;jahasa-smiled; tam ca-l).a also; api-at the same time; na-not;tatra-there; pa§yati-finding.TRANSLATIONMother Ya8oda, after taking down the hot milk from the oven,returned to the churning spot, and when she saw that the containerof yogurt was broken and that I].a was not present, sheconcluded that the breaking of the pot was the work of J].a.PURPORTSeeing the pot broken and l).a not present, Yasoda definitely concludedthat the breaking of the pot was the work of l).a. There was nodoubt about it.TEXTS""1'=-r'! ,... ,...._ •3€{(CIIISE4f:JR ottl"'emfuRIP:itr tfIQ_ tt1'41•1¥40: II IIulakhalanghrer upari vyavasthitammarkaya kamam dadatam sici sthitamhaiyarigavam caurya-viSarikite/cyar:wmnin/cyya pa§ciit sutam (igamac chanai/:tulakhala-anghre/:1,-of the mortar in which spices were ground andwhich was being kept upside down; upari-on top; vyavasthitam­l).a was sitting; markiiya-unto a monkey; kamam-according to Hissatisfaction; dadatam-delivering shares; sici sthitam-situated in thebutter pot hanging on the swing; haiyarigavam-butter and other milkpreparations; caurya-viSarikita-because of stealing, were anxiouslylooking hither and thither; i/cyar:wm-whose eyes; niri/cyya -by seeingthese activities; pa.Sciit-from behind; sutam-her son; agamat -shereached; sanai/:1,-very slowly, cautiously.

152 Srimad-Bhagavatam [Canto 10, Ch. 9TRANSLATION:Kr!i!r;ta, at that time, was sitting on an upside-down wooden mortarfor grinding spices and was distributing milk preparationssuch as yogurt and butter to the monkeys as He liked. Because ofhaving stolen, He was looking all around with great anxiety,suspecting that He might be chastised by His mother. MotherYa8odii, upon seeing Him, very cautiously approached Him frombehind.PURPORTMother Yasoda was able to trace 1,1a by following His buttersmearedfootprints. She saw that 1,1a was stealing butter, and thus shesmiled. Meanwhile, the crows also entered the room and came out in fear.Thus mother Yasoda found 1,1a stealing butter and very anxiouslylooking here and there.TEXT9ij'lf:ll tr -S&INee I( +fut I ili4ti dqf(ijltW{: II ' IItam atta-y0-$#m prasamiya satvarastato 'varuhyapasasara bhitavatgopy anvadhavan na yam apa yoginamamam pravetum tapaseritam mana/:ttam-unto mother Yasoda; atta-y0-$#m-carrying in her hand a stick;prasamiya-1,1a, seeing her in that attitude; satvara/:t-veryquickly; tata/:t-from there; avaruhya-getting down; apasasarabeganto flee; bhita-vat-as if very much afraid; gopi-mother Yasoda;anvadhavat ;_began to follow Him; na-not; yam-unto whom; apafailedto reach; yoginam-of great yogis, mystics; amam-who couldreach Him; pravetum-trying to enter into the Brahman eulgence orParamatma; tapasa-with great austerities and penances; iritamtryingfor that purpose; mana/:t-by meditation.

Text 10] Mother Ya.Sodii Binds Lord I].a 153TRANSLATIONWhen Lord Sri KrI].a saw His mother, stick in hand, He veryquickly got down from the top of the mortar and began to flee as ifvery much afraid. Although yogis try to capture Him as Paramiitmiiby meditation, desiring to enter into the effulgence of the Lordwith great austerities and penances, they fail to reach Him. Butmother Ya.Sodii, thinking that same Personality of Godhead, KrI].a,to be her son, began following I].a to catch Him.PURPORTYogis, mystics, want to catch Knw.a as Paramatma, and with greatausterities and penances they try to approach Him, yet they cannot. Herewe see, however, that K:ra is going to be caught by Yasoda and is runningaway in fear. This illustrates the difference between the bhakta andthe yogi. Yogis cannot reach K:ra, but for pure devotees like motherYasoda, K:ra is already caught. K:ra was even afraid of motherYasoda's stick. This was mentioned by Queen Kunti in her prayers:bhaya-bhiivanayii sthitasya (Bhiig. 1.8.31). K:ra is afraid of motherYasoda, and yogis are afraid of K:ra. Yogis try to reach K:ra by jniinayogaand other yogas, but fail. Yet although mother Yasoda was a woman,K:ra was afraid of her, as clearly described in this verse.TEXT 10anvaficamiinii janani brhac-calacchror:ti-bhariikriinta-gat*sumadhyamiijavena visramsita-kesa-bandhanacyuta-prasuniinugati/:tpariimrsatanvaficamiinii-following K:ra very swiftly; janani- motherYasoda; brhat-calat-sror:ti-bhara-iikriinta-gati/:t-being overburdened by

154 Srimad-Bhagavatam [Canto 10, Ch. 9the weight of her large breasts, she became tired and had to reduce herspeed; su-madhyama -because of her thin waist; javena-because ofgoing very fast; visramsita-kesa-bandhana-from her arrangement ofhair, which had become loosened; cyuta-prasuna-anugatiJ:r,-she wasfollowed by the flowers falling after her; panimrsat-finally captured1

Text 11]Mother Ya8oda Binds Lord Kn:Qa155,6 ...TEXT 11lt.-.9ld "cmwoa+t .. 'iNoU €Nl1Ul'1l •I €til f4ttil'4ll(d: II IIkrtagasam tam prarudantam ai"(lika§antam anjan-Tna$i"(li sva-pa"(linaudviamar:tam bhaya-vihvalear:tamhaste grhitva bhayanty avaguratkrta-agasam-who was an offender; tam-unto l(rJ)a; prarudantam-witha crying attitude; ai"(l-i-His two eyes; ka§antamrubbing;anjat-mi"(li-from whose eyes the blackish ointment was distributedall over His face with tears; sva-pa"(lina-with His own hand;udviama"(lam-who was seen in that attitude by mother Yasoda;bhaya-vihvala-iar:tam-whose eyes appeared distressed because ofsuch fear of His mother; haste-by the hand; grhitva-catching; bhi­ayanti-mother Yasoda was threatening Him; avagurat-and thus shevery mildly chastised Him.TRANSLATIONWhen caught by mother Ya8oda, :Kr:Qa became more and moreafraid and admitted to being an offender. As she looked upon Him,she saw that He was crying, His tears mixing with the black ointmentaround His eyes, and as He rubbed His eyes with His hands,He smeared the ointment all over His face. Mother Ya8oda, catchingher beautiful son by the hand, mildly began to chastise Him.PURPORTFrom these dealings between mother Yasoda and l(rJ)a, we can understandthe exalted position of a pure devotee in loving service to the Lord.YogiS, jnanis, karmis and Vedantists cannot even approach l(rJ)a; theymust remain very, very far away from Him and try to enter His bodily

156 Srimad-Bhagavatam [Canto 10, Ch. 9effulgence, although this also they are unable to do. Great demigods likeLord Brahma and Lord Siva always worship the Lord by meditation andby service. Even the most powerful Yamaraja fears IJ.a. Therefore, aswe find in the history of Ajamila, Yamaraja instructed his followers noteven to approach the devotees, what to speak of capturing them. In otherwords, Yamaraja also fears K:rIJ.a and IJ.a's devotees. Yet this IJ.abecame so dependent on mother Yasoda that when she simply showed:Q.a the stick in her hand, IJ.a admitted to being an offender andbegan to cry like an ordinary child. Mother Yasoda, of course, did notwant to chastise her beloved child very much, and therefore she immediatelythrew her stick away and simply rebuked IJ.a, saying, "NowI shall bind You so that You cannot commit any further offensive activities.Nor for the time being can You play with Your playmates." Thisshows the position of a pure devotee, in contrast with others, like jnanis,yogis and the followers of Vedic ritualistic ceremonies, in regarding thetranscendental nature of the Absolute Truth.TEXT 12+:'41 wt liRi Wltll!!fi'4 I ij a:rldift4€FitN

Text 14] Mother Ya8odi Binds Lord 1\.na 157cause of maternal affection for ta, she never even cared toknow who He was. Therefore, when she saw that her son had becomeexcessively afraid, she threw the stick away and desired tobind Him so that He would not commit any further naughtyactivities.PURPORTMother Yasoda wanted to bind KtQa not in order to chastise Him butbecause she thought that the child was so restless that He might leave thehouse in fear. That would be another disturbance. Therefore, because offull affection, to stop KtQa from leaving the house, she wanted to bindHim with rope. Mother Yasoda wanted to impress upon KrQa that sinceHe was afraid merely to see her stick, He should not perform such disturbingactivities as breaking the container of yogurt and butter and distributingits contents to the monkeys. Mother Yasoda did not care toundersnd who KrQa was and how His power spreads everywhere. Thisis an example of pure love for KrQa.TEXTS 13-14 ,1._Q.;:r qi&04 ;:r 1{:. "'"" I(' • "'.,..Q....:. &.Nt•lijl ttl tr: II t II• • ..S.C.."'a WI¥11Jt+4o 'Rttl""...•mq€fii{(CI. qq IIna cantar na bahir yasyana purvam napi caparampurvaparam bahiS cantarjagato yo jagac ca yaItam matvatmajam avyaktammartya-lirigam adho/cyajamgopikolakhale damnababandha prakrtam yathana-not; ca-also; anta-interior; na-nor; bahi-exterior;yasya-whose; na-neither; purvam-beginning; na-nor; api-

158 Srimad-Bhiigavatam [Canto 10, Ch. 9indeed; ca-also; aparam-end; purva-aparam-the beginning and theend; bahi/:t ca anta}:t-the external and the internal; jagata}:t-of thewhole cosmic manifestation; ya/:t-one who is; jagat ca ya/:t-and who iseverything in creation in total; tam-Him; matvd-considering; iitmajam-herown son; avyaktam-the unmanifested; martya-lirigamappearingas a human being; adhoajam-beyond sense perception;gopika-mother Yasoda; ulakhale-to the grinding mortar; damna-bya rope; babandha-bound; prakrtam yatha-as done to a commonhuman child.TRANSLATIONThe Supreme Personality of Godhead has no beginning and noend, no exterior and no interior, no front and no rear. In otherwords, He is all-pervading. Because He is not under the influenceof the element of time, for Him there is no difference betweenpast, present and future; He exists in His own transcendental format all times. Being absolute, beyond relativity, He is free from distinctionsbetween cause and effect, although He is the cause andeffect of everything. That unmanifested person, who is beyond theperception of the senses, had now appeared as a human child, andmother Ya8odi, considering Him her own ordinary child, boundHim to the wooden mortar with a rope.PURPORTIn Bhagavad-gita (10.12), KrIJ.a is described as the Supreme Brahman(param brahma param dhama). The word brahma means "thegreatest." KrIJ.a is greater than the greatest, being unlimited and allpervading.How can it be possible for the all-pervading to be measuredor bound? Then again, KrIJ.a is the time factor. Therefore, He is allpervadingnot only in space but also in time. We have measurements oftime, but although we are limited by past, present and future, for KrIJ.athese do not exist. Every individual person can be measured, but KrIJ.ahas already shown that although He also is an individual, the entire cosmicmanifestation is within His mouth. All these points considered,KrIJ.a cannot be measured. How then did Yasoda want to measure Himand bind Him? We must conclude that this took place simply on the platformof pure transcendental love. This was the only cause.

Text 15]Mother Ya8odi Binds Lord "a159advaitam acyutam anadim ananta-rupamiidyam purar;ta-puram nava-yauvanam cavede$U durlabham adurlabham atma-bhaktaugovindam iidi-puram tam aham bhajami(Brahma-samhita 5.33)Everything is one because IJ.a is the supreme cause of everything.IJ.a cannot be measured or calculated by Vedic knowledge (vede$udurlabham). He is available only to devotees (adurlabham atmabhaktau).Devotees can handle Him because they act on the basis of lovingservice (bhaktya mam abhijanati yavan ya§ casmi tattvata). Thusmother Yasoda wanted to bind Him.TEXT 15C' 'tl 'i6

160 Srimad-Bhigavatam [Canto 10, Ch. 9Lord had already shown His unlimited potency by killing Putana,Sakatasura and T:pavarta. Now Kr!?I.la exhibited another vibhuti, or displayof potency, to mother Yasoda. "Unless I agree," Kr!?I.la desired toshow, "you cannot bind Me." Thus although mother Yasoda, in her attemptto bind .Kr!?1.1a, added one rope after another, ultimately she was afailure. When Kr!?I.la agreed, however, she was successful. In otherwords, one must be in transcendental love with .Kr!?1.1a, but that does notmean that one can control .Kr!?1.1a. When Kr!?I.la is satisfied with one's devotionalservice, He does everything Himself. Sevonmukhe hi jihvadausvayam eva sphuraty ada/:t. He reveals more and more to the devotee asthe devotee advances in service. ]ihvadau: this service begins with thetongue, with chanting and with taking the prasada of .Kr!?1.1a.ata/:t sri-km:ta-ndmadina bhaved grahyam indriyai/:tsevonmukhe hi jihvadausvayam eva sphuraty ada/:t(Bhakti-rasdmrta-sindhu l. 2. 2 34)TEXT 16tl((l(1'hta;fq ttl"tta;ftf Iyadasit tad api nyunamtenanyad api sandadhetad api dvy-arigulam nyunamyad yad adatta bandhanamyada-when; dsit-became; tat api-even the new rope that hadbeen joined; nyunam-still short; tena-then, with the second rope;anyat api-another rope also; sandadhe-she joined; tat api-that also;dvi-arigulam-by a measurement of two fingers; nyunam-remainedshort; yat yat adatta-in this way, one after another, whatever ropes shejoined; bandhanam-for binding .Kr!?1.1a.

Text 17] Mother Ya8oda Binds Lord :Kf!ila 161TRANSLATIONThis new rope also was short by a measurement of two fingers,and when another rope was joined to it, it was still two fingers tooshort. As many ropes as she joined, all of them failed; theirshortness could not be overcome.TEXT 17 ¥\

162 Srimad-Bhagavatam [Canto 10, Ch. 9bind, for all the ropes together were still too short. Naturally motherYasoda and her gopifriends thought, "How is this possible?" Seeing thisfunny affair, all of them were smiling. The first rope was short by ameasurement the width of two fingers, and after the second rope was added,it was still two fingers too short. If the shortness of all the ropeswere added together, it must have amounted to the width of hundreds offingers. Certainly this was astonishing. This was another exhibition ofJ).a's inconceivable potency to His mother and His mother's friends.TEXT 18: f{q0$(4(1'51 I I N(il(ij€f;q((ii1St: IqrPJ(: ,;ql('ll€( sva-miitu svinna-giitriiyiivisrasta-kabara-srajadr$!Vii pariSramam kr$r.takrpayiisit sva-bandhanesva-miitu-of His own mother (KtJ).a's mother, Yasodadevi);svinna-giitriiyii-when J).a saw His mother perspiring all over becauseof unnecessary labor; visrasta-were falling down; kabara-fromher hair; sraja-of whom the flowers; df$!vii-by seeing the conditionof His mother; pariSramam-He could understand that she was nowoverworked and feeling fatigued; kr$r.ta-the Supreme Personality ofGodhead; krpaya-by His causeless mercy upon His devotee andmother; iisit-agreed; sva-bandhane-in binding Him.TRANSLATIONBecause of mother Y&Sodii's hard labor, her whole body becamecovered with perspiration, and the flowers and comb were fallingfrom her hair. When child KI].a saw His mother thus fatigued, Hebecame merciful to her and agreed to be bound.PURPORTWhen mother Yasoda and the other ladies finally saw that J).a, althoughdecorated with many bangles and other jeweled ornaments, could

Text 19] Mother Ya8odii Binds Lord a 163not be bound with all the ropes available in the house, they decided thatJ(r![ll).a was so fortunate that He could not be bound by any material condition.Thus they gave up the idea of binding Him. But in competitionbetween J(r![ll).a and His devotee, J(r![ll).a sometimes agrees to be defeated.Thus J(r![ll).a's internal energy, yogamayii, was brought to work, andJ(r![ll).a agreed to be bound by mother Yasoda.TEXT 19 4a:f{R11 Q IruaA:s• IIevaril sandarsitii hy arigahari1Jii bhrtya-va§yatiisva-vaseniipi krIJ-enayasyedaril sesvararil va§eevam-in this manner; sandarsitii-was exhibited; hi-indeed;ariga-0 Maharaja Parik![lit; hari1Jii-by the Supreme Personality ofGodhead; bhrtya-va§yata-His transcendental quality of becomingsubordinate to His servitor or devotee; sva-va§ena-who is within thecontrol only of His own self; api-indeed; krIJ-ena-by J(r![ll).a; yasyaofwhom; idam-the whole universe; sa-iSvaram-with the powerfuldemigods like Lord Siva and Lord Brahma; va5e-under the control.TRANSLATION0 Maharaja Parikit, this entire universe, with its great, exalteddemigods like Lord Siva, Lord Brahmii and Lord lndra, is underthe control of the Supreme Personality of Godhead. Yet theSupreme Lord has one transcendental attribute: He comes underthe control of His devotees. This was now exhibited by a inthis pastime.PURPORTThis pastime of J(r![ll).a's is very difficult to understand, but devoteescan understand it. It is therefore said, darsayams tad-vidiim loka iitmano

164 Srimad-Bhigavatam [Canto 10, Ch. 9bhakta-va§yatam (Bhag. 10.11.9): the Lord displays the transcendentalattribute of coming under the control of His devotees. As stated in theBrahma-samhita (5.35):eko 'py asau racayitum jagad-ar:u;la-ko#myac-chaktir asti jagad-ar:u)a-caya yad anta/:1,ar:u,ldntara-stha-paramdrJu-cayantara-sthamgovindam adi-purU$arh tam aham bhajamiBy His one plenary portion as ParamiUma, the Lord controls innumerableuniverses, with all their demigods; yet He agrees to be controlled by adevotee. In the Upanads it is said that the Supreme Personality of Godheadcan run with more speed than the mind, but here we see that althoughQ.a wanted to avoid being arrested by His mother, He wasfinally defeated, and mother Yasoda captured Him. Lalcymi-sahasra-satasambhrama-sevyamanam:Q.a is served by hundreds and thousandsof goddesses of fortune. Nonetheless, He steals butter like one who ispoverty-stricken. Yamaraja, the controller of all living entities, fears theorder of K:rQ.a, yet Q.a is afraid of His mother's stick. These contradictionscannot be understood by one who is not a devotee, but a devoteecan understand how powerful is unalloyed devotional service toQ.a; it is so powerful that Q.a can be controlled by an unalloyeddevotee. This bhrtya-vasyata does not mean that He is under the controlof the servant; rather, He is under the control of the servant's pure love.In Bhagavad-gita (1.21) it is said that Q.a became the chariot driverof Arjuna. Arjuna ordered Him, senayor ubhayor madhye rathamsthapaya me 'cyuta: "My dear Q.a, You have agreed to be mycharioteer and to execute my orders. Place my chariot between the twoarmies of soldiers."Q.a immediately executed this order, andtherefore one may argue that Q.a also is not independent. But this isone's ajfiana, ignorance. Q.a is always fully independent; when Hebecomes subordinate to His devotees, this is a display of anandacinmaya-rasa,the humor of transcendental qualities that increases Histranscendental pleasure. Everyone worships K:rQ.a as the Supreme Personalityof Godhead, and therefore He sometimes desires to be controlled. by someone else. Such a controller can be no one else but a pure devotee.

Text 20]Mother Ya8odi Binds Lord !Ja165TEXT 20i(lf AA W{ W{ Qtfl I tWft 3W1 fetuRtit::l€( II o IInemaril virifico na bhavona srir apy anga-samsrayaprasadaril lebhire gopiyat tat prapa vimuktidatna-not; imam-this exalted position; virifica-Lord Brahma; nanor;bhava-Lord Siva; na-nor; sri-the goddess of fortune; apiindeed;anga-sarilsraya-although she is always the better half of theSupreme Personality of Godhead; prasadam-mercy; lebhireobtained;gopi-mother Yasoda; yat tat-as that which; prapaobtained;vimukti-dat-from KrI,J.a, who gives deliverance from thismaterial world.TRANSLATIONNeither Lord Brahmi, nor Lord Siva, nor even the goddess offortune, who is always the better half of the Supreme Lord, canobtain from the Supreme Personality of Godhead, the delivererfrom this material world, such mercy as received by motherYa8odi.PURPORTThis is a comparative study between mother Yasoda and other devoteesof the Lord. As stated in Caitanya-caritamrta (.Adi 5.142), ekale iSvarakrTJa, ara saba bhrtya: the only supreme master is KrI,J.a, and all othersare His servants. Kr1,1a has the transcendental quality of bhrtya-va§yata,becoming subordinate to His bhrtya, or servant. Now, although everyoneis bhrtya and although l

166 Srimad-Bhagavatam (Canto 10, Ch. 9Brahma and Lord Siva, the goddess of fortune, Lak![!mi, is the Lord's constantcompanion in service, since she always associates with His body.But even she could not get such mercy. Therefore Maharaja Parik![!it wassurprised, thinking, "What did mother Yasoda and Nanda Maharaja doin their previous lives by which they got such a great opportunity, theopportunity to be the affectionate father and mother of ![!I,la ?"In this verse there are three negative pronouncements-na, na, na.When anything is uttered three times-"do it, do it, do it" -one shouldunderstand that this is meant to indicate great stress on a fact. In thisverse, we find na lebhire, na lebhire, na lebhire. Yet mother Yasoda is inthe supermost exalted position, and thus ![!I,la has become completelysubordinate to her.The word vimuktidat is also significant. There are different types ofliberation, such as sayujya, siilokya, siirilpya, siirti and siimipya, butvimukti means "special mukti." When after liberation one is situated onthe platform of prema-bhakti, one is said to have achieved vimukti,"special mukti." Therefore the word na is mentioned. That exalted platformof premii is described by Sri Caitanya Mahaprabhu as premiipum-artho mahan, and mother Yasoda naturally acts in such an exaltedposition in loving affairs. She is therefore a nitya-siddha devotee, an expansionof ![!I,la's hladini potency, His potency to enjoy transcendentalbliss through expansions who are special devotees (ananda-cinmayarasa-pratibhavitabhitt}.Such devotees are not sadhana-siddha.TEXT 21;nti 1llM€61Wt: Itf;r;rt ;ri II IIniiyam sukhiipo bhagaviindehinam gopikii-suta/:1,j iininam ciitma-bhutaniimyatha bhaktimatiim ihana-not; ayam-this; sukha-iipa/:1,-very easily obtainable, or an objectof happiness; bhagavan-the Supreme Personality of Godhead;dehiniim-of persons in the bodily concept of life, especially the karmis;

Text 21] Mother Ya8oda Binds Lord I].a 167gopika-suta/:t-KI;I).a, the son of mother Yasoda (KI;I).a as the son ofVasudeva is called Vasudeva, and as the son of mother Yasoda He isknown as KI;I).a); jtianiniim ca-and of the jtianis, who try to be freefrom material contamination; iitma-bhutiiniim-of self-sufficient yogis;yathii-as; bhakti-matiim-of the devotees; iha-in this world.TRANSLATIONThe Supreme Personality of Godhead, KI].a, the son of motherYa8oda, is accessible to devotees engaged in spontaneous lovingservice, but He is not as easily accessible to mental speculators, tothose striving for self-realization by severe austerities and penances,or to those who consider the body the same as the self.PURPORTKI;I).a, the Supreme Personality of Godhead as the son of motherYasoda, is very easily available to devotees, but not to tapasvis, yogis,jtiiinis and others who have a bodily concept of life. Although they maysometimes be called siinta-bhaktas, real bhakti begins with diisya-rasa.KJ;I).a says in Bhagavad-gitii (4.11):ye yathii miim prapadyantetams tathaiva bhajamy ahammama vartmiinuvartantemanuyii/:t piirtha sarva§a/:t"As living entities surrender unto Me, I reward them accordingly.Everyone follows My path in all respects, 0 son of Prtha." Everyone isseeking KI;I).a, for He is the Supersoul of all individual souls. Everyoneloves his body and wants to protect it because he is within the body as thesoul, and everyone loves the soul because the soul is part and parcel ofthe Supersoul. Therefore, everyone is actually seeking to achieve happinessby reviving his relationship with the Supersoul. As the Lord says inBhagavad-gitii (15.15), vedaiS ca sarvair aham eva vedya/:t: "By all theVedas, it is I who am to be known." Therefore, the karmis, jfiiinis, yogisand saintly persons are all seeking KI;I).a. But by following in the

168 Srimad-Bhagavatam [Canto 10, Ch. 9footsteps of devotees who are in a direct relationship with l(r:Q.a, especiallythe inhabitants of V:rndavana, one can reach the supreme positionof associating with KrIJ.a. As it is said, vrndavanarh parityajyapadam ekarh na gacchati: KrIJ.a does not leave V:rndavana even for amoment. The vrndavana-vasis-mother Yasoda, KrIJ.a's friends andKrIJ.a's conjugal lovers, the younger gopis with whom He dances-havevery intimate relationships with l(r:Q.a, and if one follows in thefootsteps of these devotees, l(r:Q.a is available. Although the nitya-siddhaexpansions of K:rIJ.a always remain with KrIJ.a, if those engaged inscUlhana-siddhi follow in the footsteps of l(r:Q.a's nitya-siddha associates,such scUlhana-siddhas also can easily attain KrIJ.a without difficulty.But there are those who are attached to bodily concepts of life.Lord Brahma and Lord Siva, for example, have very prestigious positions,and thus they have the sense of being very exalted iSvaras. In otherwords, because Lord Brahma and Lord Siva are gur:uz-avataras and haveexalted positions, they have some small sense of being like KrIJ.a. Butthe pure devotees who inhabit V:rndavana do not possess any bodily conception.They are fully dedicated to the service of the Lord in sublimeaffection, prema. Sri Caitanya Mahaprabhu has therefore recommended,prema pum-artho mahan: the highest perfection of life is prema, purelove in relationship with KrIJ.a. And mother Yasoda appears to be thetopmost of devotees who have attained this perfection.TEXT 22tUI •mt, .uu i mz: I;{( 'l g 'i((k¥4 1111km.tas tu grha-krtye$uvyagrayarh matari prabhul.tadrak$id arjunau purvarhguhyakau dhanadatmajaukm:wl.t tu-in the meantime; grha-krtye$u-in engagement in householdaffairs; vyagrayam-very busy; matari-when His mother;prabhul_t-the Lord; adrak$it-observed; arjunau-the twin arjunatrees; purvam-before Him; guhyakau-which in a former millennium

Text 23] Mother Ya8odii Binds Lord .Kf!i!J].a 169had been demigods; dhanada-atmajau-the sons of Kuvera, thetreasurer of the demigods.TRANSLATIONWhile mother Ya8odii was very busy with household affairs, theSupreme Lord, .Kf!i!J].a, observed twin trees known as yamalaarjuna,which in a former millennium had been the demigod sonsof Kuvera.TEXT 23 WiW(IIqwt ! I53 ::z::u"@u ... n n. tmJT CR{t- II IIpura narada-sapenavrkjatam prapitau madatnalakuvara-mar;tigrivaviti khyatau sriyanvitaupura-formerly; narada-sapena-being cursed by Narada Muni;vrkjatam-the forms of trees; prapitau-obtained; madat-because ofmadness; nalakuvara-one of them was Nalakiivara; mar;tigrivau-theother was MaQigri:va; iti-thus; khyatau-well known; sriya anvitauveryopulent.TRANSLATIONIn their former birth, these two sons, known as Nalakftvara andMa].igriva, were extremely opulent and fortunate. But because ofpride and false prestige, they did not care about anyone, and thusNiirada Muni cursed them to become trees.Thus end the Bhaktivedanta purports of the Tenth Canto, NinthChapter, of the Sri:mad-Bhagavatam, entitled "Mother Ya5oda Binds LordKrr:ta·"

CHAPTER TENDeliverance of the Yamala-arjuna TreesThis chapter describes how l(ra broke the twin arjuna trees, fromwhich Nalakftvara and Maigriva, the sons of Kuvera, then came out.Nalakftvara and Maigriva were great devotees of Lord Siva, but becauseof material opulence they became so extravagant and senseless thatone day they were enjoying with naked girls in a lake and shamelesslywalking here and there. Suddenly Narada Muni passed by, but they wereso maddened by their wealth and false prestige that even though theysaw Narada Muni present, they remained naked and were not evenashamed. In other words, because of opulence and false prestige, theylost their sense of common decency. Of course, it is the nature of the materialqualities that when one becomes very much opulent in terms ofwealth and a prestigious position, one loses one's sense of etiquette anddoes not care about anyone, even a sage like Narada Muni. For suchbewildered persons (ahankara-vimzU;ihatmii), who especially deridedevotees, the proper punishment is to be again stricken with poverty.The Vedic rules and regulations prescribe how to control the false senseof prestige by the practice of yama, niyama and so on (tapasiibrahmacaryer:uz samena ca damena ca). A poor man can be convincedvery easily that the prestige of an opulent position in this material worldis temporary, but a rich man cannot. Therefore Narada Muni set an exampleby cursing these two persons, Nalakftvara and Maigriva, to becomedull and unconscious like trees. This was a fit punishment. Butbecause K:ra is always merciful, even though they were punished theywere fortunate enough to see the Supreme Personality of Godhead face toface. Therefore the punishment given by Vaiavas is not at all punishment;rather, it is another kind of mercy. By the curse of the devari,Nalakftvara and Maigriva became twin arjuna trees and remained inthe courtyard of mother Yasoda and Nanda Maharaja, waiting for the opportunityto see K:ra directly. Lord K:ra, by the desire of His devotee,uprooted these yamala-arjuna trees, and when Nalakuvara andMaigriva were thus delivered by K:ra after one hundred years of the171

172 Srimad-Bhigavatam [Canto 10, Ch. 10devas, their old consciousness revived, and they offered l(r1,1a prayerssuitable to be offered by demigods. Having thus gotten the opportunity tosee l(r1,1a face to face, they understood how merciful Narada Muni was,and therefore they expressed their indebtedness to him and thankedhim. Then, after circumambulating the Supreme Personality of Godhead,l(rI,la, they departed for their respective abodes.sri-rajovacakathyatam bhagavann etattayo sapasya karar:uzmyat tad vigarhitam karmayena vii devar$es tamasri-raja uvaca-the King further inquired; kathyatam-please describe;bhagavan-0 supremely powerful one; etat-this; tayo-ofboth of them; sapasya-of cursing; karar:uzm-the cause; yat-which;tat-that; vigarhitam-abominable; karma-act; yena-by which;vii-either; devar$e tama-the great sage Narada became so angry.TRANSLATIONKing Parik,it inquired from Sukadeva Gosviimi: 0 great andpowerful saint, what was the cause of Nalakdvara's and MaJ}.igriva'shaving been cursed by Niirada Muni? What did they do that was soabominable that even Niirada, the great sage, became angry atthem? Kindly describe this to me.TEXTS 2-3r:it en ::MS(@ir:: !j=.,.,.-rt(J T ID T¥i\itl I .. ... ... ,.... . .. .1:6l'51«1q6f"f lll€6 llT II II

Text 3]Deliverance of the Yamala-arjuna Trees173qlIJff tfuu ¥\G;I'f{6 IG•IIt({!: tt II IIsri-suka uvacarudrasyanucarau bhatvlisudrptau dhanadatmajaukailiisopavane ramyemandakinyam madotkatauvlirur,tiril madiriiril pitvlimadagharr,tita-locanaustri-janair anugayadbhiSceratu ppite vanesri-suka uvlica-Sri Sukadeva Gosviimi replied; rudrasya-of LordSiva; anucarau-two great devotees or associates; bhatva-being elevatedto that post; su-drptau-being proud of that position and theirbeautiful bodily features; dhanada-atmajau-the two sons of Kuvera,treasurer of the demigods; kailasa-upavane-in a small garden attachedto Kailasa Parvata, the residence of Lord Siva; ramye-in a verybeautiful place; mandakinylim-on the River Mandakini; madautkatau-terriblyproud and mad; vlirur,tim-a kind of liquor namedVarul).i; madirdm-intoxication; pitva-drinking; mada-aghurr,titalocanau-theireyes rolling with intoxication; stri-janai-with women;anugayadbhi-vibrating songs sung by them; ceratu-wandered;ppite vane-in a nice flower garden.TRANSLATIONSukadeva Gosvami said: 0 King Parik11it, because the t '!' o sonsof Kuvera had been elevated to the association of Lord Siva, ofwhich they were very much proud, they were allowed to wander ina garden attached to Kailasa Hill, on the bank of the MandikiniRiver. Taking advantage of this, they used to drink a kind of liquorcalled ViruJ;.i. Accompanied by women singing after them,they would wander in that garden of flowers, their eyes alwaysrolling in intoxication.

174 Srimad-Bhigavatam [Canto 10, Ch. 10PURPORTThis verse mentions some of the material advantages afforded to personsassociated with or devoted to Lord Siva. Apart from Lord Siva, ifone is a devotee of any other demigod, one receives some material advantages.Foolish people, therefore, become devotees of demigods. This hasbeen pointed out and criticized by Lord KJ;I,la in Bhagavad-gitii (7.20):kiimais tais tair hrta-jfiiinii prapadyante 'nya-devatii. Those who arenot devotees of KJ;I,la have a taste for women, wine and so forth, andtherefore they have been described as hrta-jfiiina, bereft of sense. TheK1;'1,1a consciousness ovement can very easily point out such foolishpersons, for they have been indicated in Bhagavad-gitii (7.15), whereLord K1;'1,1a says:na miim dkrtino mii4haprapadyante nariidhamiimiiyayiipahrta-jfiiiniiiisuram bhiivam asritii"Those miscreants who are grossly foolish, lowest among mankind,whose knowledge is stolen by illusion, and who partake of the atheisticnature of demons, do not surrender unto Me." Anyone who is not a devoteeof K1;'1,1a and does not surrender to K1;'1,1a must be considerednariidhama, the lowest of men, and dkrti, one who always commitssinful activities. Thus there is no difficulty in finding out who is a thirdclassor fourth-class man, for one's position can be understood simply bythis crucial test: is he or is he not a devotee of K1;'1,1a?Why are devotees of the demigods greater in number than theVai1,1avas? The answer is given herein. Vai1,1avas are not interested insuch fourth-class pleasures as wine and women, nor does K1;'1,1a allowthem such facilities.TEXT4:Rtlterf6flrttili1FN fu: II IIanta pravi.Sya garigiiyiimambhoja-vana-riijini

Text 5]Deliverance of the Yamala-arjuna Trees175cikru}atur yuvatibhirgajav iva karer:tubhi/:lantal)-within; praviSya-entering; garigayam--:the Ganges, knownas Mandakini; ambhoja-of lotus flowers; vana-rajini-where there wasa congested forest; cikru)atu/:l-the two of them used to enjoy;yuvatibhil)-in the company of young girls; gajau-two elephants;iva-just like; karer:tubhil)-with female elephants.TRANSLATIONWithin the waters of the Mandikini Ganges, which werecrowded with gardens of lotus Bowers, the two sons of Kuverawould enjoy young girls, just like two male elephants enjoying inthe water with female elephants.PURPORTPeople generally go to the Ganges to be purified of the effects of sinfullife, but here is an example of how foolish persons enter the Ganges tobecome involved in sinful life. It is not that everyone becomes purifiedby entering the Ganges. Everything, spiritual and material, depends onone's mental condition.).04{'4§).041:q'"'3l).Of'S{I(G>ITEXTS ern1T ffiuil «(} II '-\ IIyadrcchaya ca devarirbhagavams tatra kauravaapa.Syan narado devauibar:tau samabudhyatayadrcchaya-by chance, while wandering all over the universe; caand;deva-ri/:l-the supreme saintly person among the demigods;bhagavan-the most powerful; tatra-there (where the two sons ofKuvera were enjoying life); kaurava-0 Maharaja Parikit; apa.Syatwhenhe saw; narada/:l-the great saint; devau-the two boys of the

176 Srimad-Bhagavatam [Canto 10, Ch. 10demigods; ibau-with eyes maddened by intoxication; samabudhyata-hecould understand (their position).TRANSLATION0 Maharaja Parik!llit, by some auspicious opportunity for the twoboys, the great saint Devar!ili Narada once appeared there bychance. Seeing them intoxicated, with rolling eyes, he couldunderstand their situation.It is said:PURPORT'sadhu-saftga,' 'sadhu-saftga '-sarva-sastre kayalava-miitra sadhu-sange sarva-siddhi haya(Cc. Madhya 22.54)Wherever Narada Muni goes, any moment at which he appears is understoodto be extremely auspicious. It is also said:brahmar:u;la bhramite kona bhagyaviin jivaguru-kr-prasiide paya bhakti-latii-bija"According to their karma, all living entities are wandering throughoutthe entire universe. Some of them are being elevated to the upper planetarysystems, and some are going down into the lower planetarysystems. Out of many millions of wandering living entities, one who isvery fortunate gets an opportunity to associate with a bona fide spiritualmaster by the grace of K:ra. By the mercy of both K:ra and the spiritualmaster, such a person receives the seed of the creeper of devotionalservice." (Cc. Madhya 19.151) Narada appeared in the garden to givethe two sons of Kuvera the seed of devotional service, even though theywere intoxicated. Saintly persons know how to bestow mercy upon thefallen souls.

Text 7]Deliverance of the Yamala-arjuna Trees177tam dmva vrU;lita devyovivastra sapa-sarikitavasarhsi paryadhu sighramvivastrau naiva guhyakautam-Niirada Muni; dmva-seeing; vrU;lita-being ashamed;devya-the young girls of the demigods; vivastra-although theywere naked; sapa-sarikita-being afraid of being cursed; vasamsigarments;paryadhu-covered the body; fighram-very swiftly;vivastrau-who were also naked; na-not; eva-indeed; guhyakauthetwo sons of Kuvera.TRANSLATIONUpon seeing Narada, the naked young girls of the demigodswere very much ashamed. Afraid of being cursed, they coveredtheir bodies with their garments. But the two sons of Kuvera didnot do so; instead; not caring about Narada, they remained naked.TEXT7 .. ' qt 'iiG;(I'i*IT ..,.,.,.(i,lt=m t!(k'i\Sfl I(- mtr G>l II \9 IItau drtva madira-mattausri-madandhau suratmajautayor anugraharthayasapam dasyann idam jagautau-the two boys of the demigods; drtva-seeing; madira-mattauveryintoxicated because of drinking liquor; sri -mada-andhau-beingblind with false prestige and opulence; sura-atmajau-the two sons ofthe demigods; tayo-unto them; anugraha-arthaya-for the purposeof giving special mercy; sapam-a curse; dasyan-desiring to offerthem; idam-this; jagau-uttered.TRANSLATIONSeeing the two sons of the demigods naked and intoxicated byopulence and false prestige, Devari Narada, in order to show them

178 Srimad-Bhagavatam [Canto 10, Ch. 10special mercy, desired to give them a special curse. Thus he spokeas follows.PURPORTAlthough in the beginning Niirada Muni appeared very angry andcursed them, at the end the two demigods Nalakiivara and Ma:Q.igrivawere able to see the Supreme Personality of Godhead, KtIJ.a, face to face.Thus the curse was ultimately auspicious and brilliant. One has to judgewhat kind of curse Narada placed upon them. Srila VisvanathaCakravarti Thakura gives herein a good example. When a father findshis child deeply asleep but the child has to take some medicine to curesome disease, the father pinches the child so that the child will get upand take the medicine. In a similar way, Narada Muni cursed Nalakiivaraand Ma:Q.igriva in order to cure their disease of material blindness.TEXTS'4t'iTTR sri-nt'irada uviicana hy anyo jU§ato jo$yiinbuddhi-bhrarilso rajo-gur:ta/:lsri-madiid iibhijiityiidiryatra stri dyutam iisaval)sri-niiradal) uviica-Niirada Muni said; na-there is not; hi-indeed;anya/:t-another material enjoyment; jU§ata/:l-of one who is enjoying;jo$yiin-things very attractive in the material world (different varietiesof eating, sleeping, mating and defense); buddhi-bhramsal)-such enjoymentsattract the intelligence; raja/:t-gur:ta/:t-being controlled by themode of passion; sri-madiit-than riches; iibhijiitya-iidil)-among thefour material principles (attractive personal bodily features, birth in anaristocratic family, being very learned, and being very rich); yatrawherein;stri-women; dyutam-gambling; iisava}:t-wine (wine,women and gambling are very prominent).

Text 9]Deliverance of the Yamala-arjuna Trees179TRANSLATIONNirada Muni said: Among all the attractions of material enjoyment,the attraction of riches bewilders one's intelligence morethan having beautiful bodily features, taking birth in anaristocratic family, and being learned. When one is uneducatedbut falsely puffed up by wealth, the result is that one engages hiswealth in enjoying wine, women and gambling.PURPORTAmong the three modes of material nature-goodness, passion and ignorance-peopleare certainly conducted by the lower qualities, namelypassion and ignorance, and especially by passion. Conducted by the modeof passion, one becomes more and more involved in material existence.Therefore human life is meant for subduing the modes of passion andignorance and advancing in the mode of goodness.tada rajas-tamo-bhava/:1,kama-lobhadaya.S ca yeceta etair anaviddhamsthitam sattve pras'idati(Bhag. 1.2.19)This is culture: one must subdue the modes of passion and ignorance. Inthe mode of passion, when one is falsely proud of wealth, one engages hiswealth only for three things, namely wine, women and gambling. We canactually see, especially in this age, that those who have unnecessaryriches simply try to enjoy these three things. In Western civilization,these three things are very prominent because of an unnecessary' increaseof wealth. Narada Muni considered all this in the case ofMa1,1igriva and Nalakuvara because he found in them so much pride inthe wealth of their father, Kuvera."'Q il-rr.:;tt,.... .TEXT9:;;p,.... ,....Ff(i'Jikf\1: InTiqrrllwtml ;,r.'iJi'i'""' iil'l"r(lJ!9; WI II II

180 Srimad-Bhigavatam[Canto 10, Ch. 10hanyante pa.Savo yatranirdayair ajitatmabhiiJ,manyamanair imam dehamajaramrtyu na.Svaramhanyante-are killed in many ways (especially by slaughterhouses);pa.Sava-four-legged animals (horses, sheep, cows, hogs, etc.); yatrawherein;nirdayai-by those merciless persons who are conducted bythe mode of passion; ajita-atmabhi-rascals who are unable to controlthe senses; manyamanai-are thinking; imam-this; deham-body;ajara-will never become old or diseased; amrtyu-death will nevercome; na.Svaram-although the body is destined to be annihilated.TRANSLATIONUnable to control their senses, rascals who are falsely proud oftheir riches or their birh in aristocratic families are so cruel thatto maintain their perishable bodies, which they think will nevergrow old or die, they kill poor animals without mercy. Sometimesthey kill animals merely to enjoy an excursion.PURPORTWhen the modes of passion and ignorance increase in human society,giving rise to unnecessary economic development, the result is thatpeople become involved with wine, women and gambling. Then, beingmad, they maintain big slaughterhouses or occasionally go on pleasureexcursions to kill animals. Forgetting that however one may try to maintainthe body, the body is subject to birth, death, old age and disease,such foolish rascals engage in sinful activities, one after another. BeingdU$krtis, they completely forget the existence of the supreme controller,who is sitting within the core of everyone's heart (iSvara sarvabhutanarilhrd-dese 'rjuna tthati). That supreme controller is observingevery bit of one's activity, and He rewards or punishes everyone bygiving one a suitable body made by material nature (bhramayan sarvabhutaniyantrarl14hani mayaya). In this way, sinful persons automaticallyreceive punishment in different types of bodies. The root causeof this punishment is that when one unnecessarily accumulates wealth,

Text 10] Deliverance of the Yamala-arjuna Trees 181one becomes more and more degraded, not knowing that his wealth willbe finished with his next birth.na sadhu manye yata atmano yamasann api klesada dsa deha}J,(Bhag. 5.5.4)Animal killing is prohibited. Every living being, of course, has to eatsomething (jivo jivasya jivanam). But one should be taught what kind offood one should take. Therefore the Isopanad instructs, tena tyaktenabhuiijitha}J,: one should eat whatever is allotted for human beings. Kr1,1asays in Bhagavad-gitd (9.26):patrarh pparh phalam toyarhyo me bhaktya prayacchatitad aham bhakty-upahrtama§nami prayatatmanaiJ,"If one offers Me with love and devotion a leaf, a flower, fruit or water, Iwill accept it." A devotee, therefore, does not eat anything .that would requireslaughterhouses for poor animals. Rather, devotees take prasada of1,1a (tena tyaktena bhuiijithaiJ,}. 1,1a recommends that one give Himpatrarh pparh phalam toyam-a leaf, a flower, fruit or water. Animalfood is never recommended for human beings; instead, a human being isrecommended to take prasada, remnants of food left by 1,1a. Yajiia-si­tasina}J, santo mucyante sarva-kilbai}J, (Bg. 3.13). If one practiceseating prasada, even if there is some little sinful activity involved, onebecomes free from the results of sinful acts.TEXT 10?Lu:P-.:un n tiNigijlf¥14( Ifili: llolldeva-samjiiitam apy antekrmi-vic;l-bhasma-samjiiitam

182 Srimad-Bhagavatam[Canto 10, Ch. 10bhata-dhruk tat-krte sviirthamkim veda nirayo yata/:tdeva-samjfiitam-the body now known as a very exalted person, likepresident, minister or even demigod; api-even if the body is so exalted;ante-after death; krmi-turns into worms; v#-or into stool; bhasmasarhjfiitam-orinto ashes; bhata-dhruk-a person who does not acceptthe sastric injunctions and is unnecessarily envious of other living entities;tat-krte-by acting in that way; sva-artham-self-interest; kimwhois there; veda-who knows; niraya/:t yata/:t-because from suchsinful activities one must suffer hellish conditions.TRANSLATIONWhile living one may be proud of one's body, thinking oneself avery big man, minister, president or even demigod, but whateverone may he, after death this body will turn either into worms, intostool or into ashes. If one kills poor animals to satisfy the temporarywhims of this body, one does not know that he will suffer inhis next birth, for such a sinful miscreant must go to hell andsuffer the results of his actions.PURPORTIn this verse the three words krmi-vU;l-bhasma are significant. Afterdeath, the body may become krmi, which means "worms," for if thebody is disposed of without cremation, it may be eaten by worms; or elseit may be eaten by animals like hogs and vultures and be turned intostool. Those who are more civilized burn the dead body, and thus it becomesashes (bhasma-sarhjfiitam). Yet although the body will be turnedinto worms, stool or ashes, foolish persons, just to maintain it, commitmany sinful activities. This is certainly regrettable. The human form ofbody is actually meant for fivasya tattva-jijfiiisii, enlightenment inknowledge of spiritual values. Therefore, one must seek shelter of a bonafide spiritual master. Tasmiid gururh prapadyeta: one must approach aguru. Who is a guru? Sabde pare ca nT)-iitam (Bhiig. 11.3.21): a guru isone who has full transcendental knowledge. Unless one approaches aspiritual master, one remains in ignorance. Aciiryaviin purzo veda

Text 11] Deliverance of the Yamala-arjuna Trees 183(Chiindogya Upanad 6.14.2): one has full knowledge about life whenone is aciiryaviin, controlled by the aciirya. But when one is conductedby rajo-gur;ta and tamo-gur;ta, one does not care about anything; insteatLone acts like an ordinary foolish animal, risking his life (mrtyu-samsaravartmani)and therefore continuing to go through suffering after suffering.Na te vidub, sviirtha-gatim hi vr:tum (Bhag. 7.5.31). Such a foolishperson does not know how to elevate himself in this body. Instead, he indulgesin sinful activities and goes deeper and deeper into hellish life.TEXT 11: f?ti: M1tft!+ild"(q :q I: M' : : sfit ql II Z IIdehab, kim anna-datub, svamnektur miitur eva camatub, pitur vii balinab,kretur agneb, §uno 'pi viidehab,-this body; kim anna-datub,-does it belong to the employerwho gives me the money to maintain it; svam-or does it belong to mepersonally; nektub,-(or does it belong) to the person who dischargedthe semen; miitub, eva-(or does it belong) to the mother who maintainedthis body within her womb; ca-and; matub, pitub, vii-or (does itbelong) to the father of the mother (because sometimes the father of themother takes a grandson as an adopted son); balinab,-(or does itbelong) to the person who takes this body away by force; kretub,-or tothe person who purchases the body as a slave; agneb,-or to the fire(because ultimately the body is burned); sunab,-or to the dogs andvultures that ultimately eat it; api-even; vii-or.TRANSLATIONWhile alive, does this body belong to its employer, to the self, tothe father, the mother, or the mother's father? Does it belong tothe person who takes it away by force, to the slave master whopurchases it, or to the sons who burn it in the fire? Or, if the bodyis not burned, does it belong to the dogs that eat it? Among the

184 Srimad-Bhigavatam [Canto 10, Ch. 10many possible claimants, who is the rightful claimant? Not toascertain this but instead to maintain the body by sinful activitiesis not good.• •TEXT 12::;;..T:I I'I'1".Tr.nft +tott'ffiSI+t'41'44 I Ni!lwtk+t(11efTiii .. IIevam siidharar:wm dehamavyakta-prabhavapyayamko vidvan atmasat krtvahanti jantun rte 'sata/:t((Sij6:11evam-in this way; siidharar:wm-common property; deham-thebody; avyakta-from unmanifested nature; prabhava-manifested inthat way; apyayam-and again merged with the unmanifested ("fordust thou art, and unto dust shalt thou return"); ka/:t-who is that person;vidvan-one who is actually in knowledge; atmasat krtva-claimingas his own; hanti-kills; jantun-poor animals; rte-except;asata/:t-rascals who have no knowledge, no clear understanding.TRANSLATIONThis body, after all, is produced by the unmanifested nature andagain annihilated and merged in the natural elements. Therefore,it is the common property of everyone. Under the circumstances,who but a rascal claims this property as his own and while maintainingit commits such sinful activities as killing animals just tosatisfy his whims? Unless one is a rascal, one cannot commit suchsinful activities.PURPORTAtheists do not believe in the existence of the soul. Nonetheless, unlessone is very cruel, why should one kill animals unnecessarily? The bodyis a manifestation of a combination of matter. In the beginning it wasnothing, but by a combination of matter it has come into existence. Thenagain, when the combination is dismantled, the body will no longer exist.

Text 13] Deliverance of the Yamala-arjuna Trees 185In the beginning it was nothing, and in the end it will be nothing. Whythen should one commit sinful activities when it is manifested? It is notpossible for anyone to do this unless he is rascal number one.TEXT 13: R q('i"f'( I,.... ,... 'ilq "f : '1't11Q asata/:t sri-madandhasyadaridryam param aiijanamatmaupamyena bhutanidaridra/:t param ik{;ateasata/:t-of such a foolish rascal; sri-mada-andhasya-who is blindedby temporarily possessing riches and opulence; daridryam-poverty;param aiijanam-the best ointment for the eyes, by which to see thingsas they are; atma-aupamyena-with comparison to himself; bhlltdnilivingbeings; daridra/:t-a poverty-stricken man; param-perfectly;ik{;ate-can see things as they are.TRANSLATIONAtheistic fools and rascals who are very much proud of wealthfail to see things as they are. Therefore, returning them to povertyis the proper ointment for their eyes so they may see things as theyare. At least a poverty-stricken man can realize how painfulpoverty is, and therefore he will not want others to be in a painfulcondition like his own.PURPORTEven today, if a man who was formerly poverty-stricken gets money,he is inclined to utilize his money to perform many philanthropic activities,like opening schools for uneducated men and hospitals for thediseased. In this connection there is an instructive story called punarmi4iko bhava, "Again Become a Mouse." A mouse was very muchharassed by a cat, and therefore the mouse approached a saintly person torequest to become a cat. When the mouse became a cat, he was harassed

186 Srimad-Bhagavatam (Canto 10, Ch. 10by a dog, and then when he became a dog, he was harassed by a tiger. Butwhen he became a tiger, he stared at the saintly person, and when thesaintly person asked him, "What do you want?" the tiger said, "I want toeat you." Then the saintly person cursed him, saying, "May you againbecome a mouse." A similar thing is going on all over the universe. Oneis going up and down, sometimes becoming a mouse, sometimes a tiger,and so on. Sri Caitanya Mahaprabhu said:brahmar;u;la bhramite kona bhiigyavan jivaguru-kmw-prasade paya bhakti-lata-bija(Cc. Madhya 19.151)The living entities are promoted and degraded by the laws of nature, butif one is very, very fortunate, by association with saintly persons he getsthe seed of devotional service, and his life becomes successful. NaradaMuni wanted to bring Nalakiivara and MaQigriva to the platform of devotionalservice through poverty, and thus he cursed them. Such is themercy of a VaiQava. Unless one is brought to the VaiQava platform, onecannot be a good man. Harav abhaktasya kuto mahad-gurya(Bhag. 5.18.12). An avar:tava never becomes a good man, howeverseverely he is punished.TEXT 14fwit;£ml'lfi'4el+4 iTffl R>i·J uf?40a4i: llldllyatha kar:ttaka-viddharigojantor necchati tarh vyathamjiva-samyarh gato lirigairna tathaviddha-kar:ttakayatha-just as; kar:ttaka-viddha-ariga-a person whose body hasbeen pinpricked; janto-of such an animal; na-not; icchati-desires;tam-a particular; vyatham-pain; jiva-samyam gata-when heunderstands that the position is the same for everyone; lirigai-by

Text 15] Deliverance of the Yamala-arjuna Trees 187possessing a particular type of body; na-not; tatha-so; aviddhaka'{ltaka/:1,-aperson who has not been pinpricked.TRANSLATIONBy seeing their faces, one whose body has been pricked by pinscan understand the pain of others who are pinpricked. Realizingthat this pain is the same for everyone, he does not want others tosuffer in this way. But one who has never been pricked by pinscannot understand this pain.PURPORTThere is a saying, "The happiness of wealth is enjoyable by a personwho has tasted the distress of poverty." There is also another commonsaying, vandhya ki bujhibe prasava-vedana: "A woman who has notgiven birth to a child cannot understand the pain of childbirth." Unlessone comes to the platform of actual experience, one cannot realize what ispain and what is happiness in this material world. The laws of nature actaccordingly. If one has killed an animal, one must himself be killed bythat same animal. This is called mamsa. Mam means "me," and sameans "he." As I am eating an animal, that animal will have the opportunityto eat me. In every state, therefore, it is ordinarily the custom thatif a person commits murder he is hanged. M( .. q)TEXT 15: «+4f« I. ..._"'. t-.:.01S4116 :a q( aq: II IIdaridro niraham-stambhomukta/:1, sarva-madair ihakrcchram yadrcchayapnotitad dhi tasya pararil tapa/;daridra/:1,-a poverty-stricken person; nir-aham-stambha/:1,-is automaticallyfreed from all false prestige; mukta/:1,-liberated; sarva-all;

188 Srimad-Bhagavatam [Canto 10, Ch. 10madaitt-from false ego; iha-in this world; krcchram-with great difficulty;yadrcchaya apnoti-what he gains by chance from providence;· tat-that; hi-indeed; tasya-his; param-perfect; tapa-austerity.TRANSLATIONA poverty-stricken man must automatically undergo austeritiesand penances because he does not have the wealth to possess anything.Thus his false prestige is vanquished. Always in need offood, shelter and clothing, he must be satisfied with what is obtainedby the mercy of providence. Undergoing such compulsoryausterities is good for him because this purifies him and completelyfrees him from false ego.PURPORTA saintly person voluntarily accepts a state of poverty just to becomefree from material false prestige. Many great kings left their princelystandard of living and went to the forest to practice austerity according toVedic culture, just to become purified. But if one who cannot voluntarilyaccept such austerity is put into a situation of poverty, he automaticallymust practice austerity. Austerity is good for everyone because it freesone from material conditions. Therefore, if one is very much proud ofhis material position, putting him into poverty is the best way to rectifyhis foolishness. Daridrya-doo gur:w-rasi-nasi: when a person is povertystricken,naturally his false pride in aristocracy, wealth, education andbeauty is smashed. Thus corrected, he is in the right position forliberation.TEXT 16 iitttiliful: Iotrf;cr ftmfq FrR II IInityam ut-ama-dehasyadaridrasyanna-kariir:taindriyar:ty anusyantihimsapi vinivartate

Text 16] Deliverance of the Yamala-arjuna Trees 189nityam-always; /cyut-with hunger; /cydma-weak, without necessarystrength; dehasya-of the body of a poor man; daridrasyapoverty-stricken;anna-kan/cyitta-always desiring to get sufficientfood; indriyai-the senses, which are compared to snakes;anu5U$yanti-gradua11y become weaker and weaker, with less potency;hirilsa api-the tendency to be envious of others; vinivartate-reduces.TRANSLATIONAlways hungry, longing for sufficient food, a poverty-strickenman gradually becomes weaker and weaker. Having no extra potency,his senses are automatically pacified. A poverty-strickenman, therefore, is unable to perform harmful, envious activities.In other words, such a man automatically gains the results of theaustetities and penances adopted voluntarily by saintly persons.PURPORTAccording to the opinion of experienced medical practitiOners,diabetes is a result of voracious eating, and tuberculosis is a disease ofundereating. We should desire neither to be diabtic nor to be tubercular.Yavad artha-prayojanam. We should eat frugally and keep the bodyfit for advancing in K\'Qa consciousness. As recommended elsewhere in·Srimad-Bhagavatam (1.2.10):kamasya nendriya-pritirlabho jiveta yavatajivasya tattva-jijiidsanartho ya.S ceha karmabhiThe real business of human life is to keep oneself fit for advancement inspiritual realization. Human life is not meant for making the senses unnecessarilystrong so that one suffers from disease and one increases inan envious, fighting spirit. In this age of Kali, however, human civilizationis so misled that people are unnecessarily increasing in economicdevelopment, and as a result they are opening more and moreslaughterhouses, liquor shops and brothels. In this way, the wholecivilization is being spoiled.

190 Srimad-Bhigavatam [Canto 10, Ch. 10TEXT 17 : ij¥41:\Klwt: I: ij mr f.tg.t'iiRt II \911daridrasyaiva yujyante 'sadhavab, sama-darsinab,sadbhib, i"{Wti tam taramtata arad viSuddhyatidaridrasya-of a person who is poverty-stricken; eva-indeed;yujyante-may easily associate; sadhavab,-saintly persons; samadarsinab,-althoughsadhus are equal to everyone, to the poor and therich, the poor man can take advantage of their association; sadbhib,-bythe association of such saintly persons; i{toti-reduces; tam-theoriginal cause of material suffering; taram-the desire for material enjoyment;tatab,-thereafter; drat-very soon; viSuddhyati-his materialcontamination is cleansed off.TRANSLATIONSaintly persons may freely associate with those who are povertystricken,but not with those who are rich. A poverty-stricken man,by association with saintly persons, very soon becomes uninterestedin material desires, and the dirty things within the core ofhis heart are cleansed away.PURPORTIt is said, mahad-vicalanam nf1),am grhim dina-cetasam (Bhag.10.8.4). The only business of a saintly person or sannydsi, a personin the renounced order, is to preach Kr!?JJ.a consciousness. Sadhus,saintly persons, want to preach to both the poor and the rich, but thepoor take more advantage of the sadhus' preaching than the rich do. Apoor man receives sadhus very quickly, offers them obeisances, and triesto take advantage of their presence, whereas a rich man keeps a biggreyhound dog at his door so that no one can enter his house. He posts asign saying "Beware of Dog" and avoids the association of saintly persons,whereas a poor man keeps his door open for them and thus benefits

Text 18] Deliverance of the Yamala-arjuna Trees 191by their association more than a rich man does. Because Narada Muni, inhis previous life, was the poverty-stricken son of a maidservant, he gotthe association of saintly persons and later became the exalted NaradaYuni. This was his actual experience. Therefore, he is now comparingthe position of a poor man with that of a rich man.sataril prasarigan mama virya-samvidobhavanti hrt-karr:ta-rasayanab, kathab,taj-joar:tcid asv apavarga-vartmanisraddha ratir bhaktir anukramyati(Bhag. 3.25.25)If one gets the advantage of association with saintly persons, by their instructionsone becomes more and more purified of material desires.krr:ta-bahirmukha haiya bhoga-vancha karenikata-stha maya tare japatiya dhare(Prema-vivarta)Material life means that one forgets .i(rQ.a and that one increases in one'sdesires for sense gratification. But if one receives the advantage of instructionsfrom saintly persons and forgets the importance of materialdesires, one is automatically purified. Ceto-darpar:ta-marjanaril bhavamahadavagni-nirvapar:tam(Sitaka 1). Unless the core of a materialisticperson's heart is purified, he cannot get rid of the pangs ofbhava-mahadavagni, the blazing fire of material existence.•:TEXT 18,.... . .Ut*t(UI0114( ttl I (eHtl: IIsadhanaril sama-cittanammukunda-carar:tair:tamupeyaib, kim dhana-stambhairasadbhir asad-asrayaib,

192 Srimad-Bhagavatam [Canto 10, Ch. 10siidhanam-of saintly persons; sama-cittanam-of those who areequal to everyone; mukunda-cara-e§iam-whose only business is toserve Mukunda, the Supreme Personality of Godhead, and who alwaysaspire for that service; upek§yai-neglecting the association; kimwhat;dhana-stambha*-rich and proud; asadbh*-with the associationof undesirable persons; asat-asraya*-taking shelter of those whoare asat, or nondevotees.TRANSLATIONSaintly persons [siidhus] think of KI].a twenty-four hours aday. They have no other interest. Why should people neglect theassociation of such exalted spiritual personalities and try to associatewith materialists, taking shelter of nondevotees, most of whomare proud and rich?PURPORTA siidhu is one who is engaged in devotional service to the Lordwithout deviation (bhajate mam ananya-bhak).titik§ava karuikasuhrda sarva-dehinamajata-satrava santasiidhava siidhu-bhil$aa"The symptoms of a siidhu are that he is tolerant, merciful and friendlyto all living entities. He has no enemies, he is peaceful, he abides by thescriptures, and all his characteristics are sublime." (Bhag. 3.25.21) Asiidhu is suhrda sarva-dehinam, the friend of everyone. Why thenshould the rich, instead of associating with siidhus, waste their valuabletime in association with other rich men who are averse to spiritual life?Both the poor man and the rich man can take advantage of the K:r?Qaconsciousness movement, and here it is advised that everyone do so.There is no profit in avoiding the association of the members of theK:r!?Qa consciousness movement. Narottama dasa 'fhakura has said:sat-sa riga chtU;li' kainu asate vilasate-kara lagila ye karma-bandha-pharisa

Text 19] Deliverance of the Yamala-arjuna Trees 193U we give up the association of sadhus, saintly persons engaged in Qaconsciousness, and associate with persons seeking sense gratification andaccumulating wealth for this purpose, our life is spoiled. The word asatrefers to an avava, one who is not a devotee of Qa, and sat refersto a VaiQava, Qa's devotee. One should always seek the association ofVaiQavas and not spoil one's life by mixing with avavas. InBhagavad-gitii (7.15), the distinction between VaiQava and avava isenunciated:na mam dU$krtino mil4ha/:l,prapadyante naradhamii/:1,mayayapahrta-jnanaiisuram bhavam asrita/:1,Anyone who is not surrendered to Qa is a most sinful person(dU$krti), a rascal (ma4ha), and the lowest of men (naradhama).Therefore one should not avoid the association of VaiQavas, which isnow available all over the world in the form of the Qa consciousnessmovement.•'"'t..TEXT 19 qttl'f\.OlfT '41'6'R'Il ?II.,IW"'!fl: I....:.'"' ' R '"' fflf '"' {4WOIH{ 'IOltfl( ijl¥twtl: IIQ..IItad aham mattayor madhvyaviiruya sri-madiindhayo/:1,tamo-madam hayamistraiayor ajitiitmano/:1,tat-therefore; aham-1; mattayo/:1,-of these two drunken persons;madhvya-by drinking liquor; viiruyii-named VarUQi; sri-madaandhayo/:1,-whoare blinded by celestial opulence; tama/:1,-madam-thisfalse prestige due to the mode of ignorance; hayami-1 shall takeaway; straiyo/:1,-because they have become so attached to women;ajita-iitmano/:1,-being unable to control the senses.TRANSLATIONTherefore, since these two persons, drunk with the liquornamed ViruJ;li, or Midhvi, and unable to control their senses, have

194 Srimad-Bhigavatam (Canto 10, Ch. 10been blinded by the pride of celestial opulence and have becomeattached to women, I shall relieve them of their false prestige.PURPORTWhen a sadhu chastises or punishes someone, he does not do so forrevenge. Maharaja Parikit had inquired why Narada Muni was subjectto such a spirit of revenge (tama). But this was not tama, for NaradaMuni, in full knowledge of what was for the good of the two brothers,wisely thought of how to cure them. VaiJ.lavas are good physicians. Theyknow how to protect a person from material disease. Thus they are neverin tamo-gur;a. Sa gur;uin samatityaitan brahma-bhayaya kalpate(Bg. 14.26). VaiJ.lavas are always situated on the transcendental platform,the Brahman platform. They cannot be subject to mistakes or theinfluence of the modes of material nature. Whatever they do, after fullconsideration, is meant just to lead everyone back home, back toGodhead. ...TEXTS 20-22"111i,' lf.fiqle :::u I;r N€4R't('(4{k+U4 f?liitl4h:t: II 0 II...

Text 22]Deliverance of the Yamala-arjuna Trees195vasudevasya sannidhyamlabdhva divya-sarac-chatevrtte svarlokatam bhayolabdha-bhakti bhavyatayat-because; imau-these two young demigods; loka-palasya-ofthe great demigod Kuvera; putrau-born as sons; bhatva-being so(they should not have become like that); tama-plutau-so absorbed inthe mode of darkness; na-not; vivasasam-without any dress, completelynaked; dtmdnam-their personal bodies; vijanita-couldunderstand that they were naked; su-durmadau-because they werevery much fallen due to false pride; ata-therefore; arhata-theydeserve; sthavaratdm-immobility like that of a tree; sydtam-theymay become; na-not; evam-in this way; yatha-as; puna-again;smrti-remembrance; syat-may continue; mat-prasadena-by mymercy; tatra api-over and above that; mat-anugrahat-by my specialfavor; vasudevasya-of the Supreme Personality of Godhead;sdnnidhyam-the personal association, face to face; labdhvii-obtaining;divya-sarat-sate vrtte-after the expiry of one hundred years by themeasurement of the demigods; svarlokatam-the desire to live in thecelestial world; bhaya-again; labdha-bhakti-having revived theirnatural condition of devotional service; bhavyata-will become.TRANSLATIONThese two young men, Nalak:iivara and Ma1,1igriva, are by fortunethe sons of the great demigod Kuvera, but because of falseprestige and madness after drinking liquor, they are so fallen thatthey are naked but cannot understand that they are. Therefore,because they are living like trees (for trees are naked but are notconscious), these two young men should receive the bodies oftrees. This will be proper punishment. Nonetheless, after they becometrees and until they are released, by my mercy they will haveremembrance of their past sinful activities. Moreover, by myspecial favor, after the expiry of one hundred years by themeasurement of the demigods, they will be able to see theSupreme Personality of Godhead, Vasudeva, face to face, and thusrevive their real position as devotees.

196 Srimad-Bhigavatam [Canto 10, Ch. 10PURPORTA tree has no consciousness: when cut, it feels no pain. But NaradaMuni wanted the consciousness of Nalakiivara and Ma1;1igriva to continue,so that even after being released from the life of trees, they wouldnot forget the circumstances under which they had been punished.Therefore, to bestow upon them special favor, Narada Muni arrangedthings in such a way that after being released, they would be able to seeKr1;1a in V:rndavana and thus revive their dormant bhakti.Each day of the demigods in the upper planetary system equals six .months of our measurement. Although the demigods in the upper planetarysystem are attached to material enjoyment, they are all devotees,and therefore they are called demigods. There are two kinds of persons,namely the devas and the asuras. Asuras forget their relationship withKrI;la (asuram bhavam asrita). whereas the devas do not forget.dvau bhata-sargau loke 'smindaiva asura eva cavi$r;tu-bhakta smrto daivaasuras tad-viparyaya(Padma Purar;ta)The distinction between a pure devotee and a karma-miSra devotee isthis: a pure devotee does not desire anything for material enjoyment,whereas a mixed devotee becomes a devotee to become a first-class enjoyerof this material world. One who is in direct touch with the SupremePersonality of Godhead in devotional service remains pure, uncontaminatedby material desires (anyabhiita-sunyam jfidna-karmadyanavrtam).By karma-miSra-bhakti one is elevated to the celestial kingdom, byjfiana-miSra-bhakti one is able to merge in the Brahman effulgence, andby yoga-miSra-bhakti one is able to realize the omnipotency of theSupreme Personality of Godhead. But pure bhakti does not depend onkarma, jfiiina or yoga, for it simply consists of loving affairs. The liberationof the bhakta, therefore, which is called not just mukti but vimukti,surpasses the five other kinds of liberation - sdyujya, sarupya, salokya,sdr$# and samipya. A pure devotee always engages in pure service

Text 23] Deliverance of the Yamala-arjuna Trees 197(anukalyena kmuinu5ilanam bhaktir uttama). Ting birth in the upperplanetary system as a demigod is a chance to become a furtherpurified devotee and go back home, back to Godhead. Narada Muni indirectlygave Mal}.igriva and Nalakuvara the greatest opportunity by hisso-called curse.TEXT 23s>ttrrn qr wtRf.I'Jn IS!I!L-101 iiIJ-"-"]]"'hiT;ft II IIsri-suka uvacaevam uktva sa devarirgato naraya1)d.Sramamnalakavara-mar:tigrivavasatur yamalarjunausri-suka uvaca-Sri Sukadeva Gosvami continued to speak; evamuktva-thus uttering; sa-he; devari-the greatest saintly person,Narada; gata-left that place; naraya-asramam-for his ownasrama, known as Narayal}.a-asrama; nalakavara-Nalakuvara; mar:tigrivau-andMal}.igriva; dsatu-remained there to become; yamalaarjunau-twinarjuna trees.TRANSLATIONSukadeva Gosvimi continued: Having thus spoken, the greatsaint Devar'i Nirada returned to his i8rama, known as Niriy&J]aurama,and Nalakuvara and Mai;tigriva became twin arjuna trees.PURPORTArjuna trees are still found in many forests, and their skin is used bycardiologists to prepare medicine for heart trouble. This means that eventhough they are trees, they are disturbed when skinned for medicalscience.

198 Srimad-Bhigavatam (Canto 10, Ch. 10TEXT 24t•l'46/- q.;iT : I lttf ll\?llrer bhagavata-mukhyasyasatyam karturh vaco hari/:tjagama sanakais tatrayatriistiim yamaliirjunaure/:t-of the great sage and saintly person Narada; bhagavatamukhyasya-ofthe topmost of all devotees; satyam-truthful;kartum-to prove; vaca/:t-his words; hari/:t-the Supreme Personalityof Godhead, Krr,ta; jagama-went there; sanakai/:t-very slowly; tatra-there;yatra-to the spot where; iistiim-there were; yamalaarjunau-thetwin arjuna trees.TRANSLATIONThe Supreme Personality of Godhead, Sri tr;ta, to fulfill thetruthfulness of the words of the greatest devotee, Narada, slowlywent to that spot where the twin arjuna trees were standing.devarir me priyatamoyad imau dhanadiitmajautat tathii siidhay4yamiyad gitarh tan mahiitmaniidevari/:t-the great saint Devari Narada; me-My; priya-tama/:t­most beloved devotee; yat-although; imc..l-these two persons(Nalakuvara and Mar,tigriva); dhanada-atmajau-born of a rich fatherand being nondevotees; tat-the words of Devari; tatha-just so;siidhayyami-1 shall execute (because he wanted Me to come face to

Text 26] Deliverance of the Yamala-arjuna Trees 199face with the yamala-arjuna, I shall do so); yat gitam-as alreadystated; tat-that; mahatmand-by Narada Muni.TRANSLATION"Although these two young men are the sons of the very richKuvera and I have nothing to do with them, Devar'i Nirada is Myvery dear and affectionate devotee, and therefore because hewanted Me to come face to face with them, I must do so for theirdeliverance."PURPORTNalaktivara and Mal].igriva actually had nothing to do with devotionalservice or seeing the Supreme Personality of Godhead face to face, forthis is not an ordinary opportunity. It is not that because one is very richor learned or was born in an aristocratic family one will be able to see theSupreme Personality of Godhead face to face. This is impossible. ijut inthis case, because Narada Muni desired that Nalaktivara and Mal].igrivasee Vasudeva face to face, the Supreme Personality of Godhead wanted tofulfill the words of His very dear devotee Narada Muni. If one seeks thefavor of a devotee instead of directly asking favors from the SupremePersonality of Godhead, one is very easily successful. Srila Bhaktivinoda'fhakura has therefore recommended: var;tava thakura tomdra kukkurabhuliyii janaha more, kr$1Ja se tomara kr$1Ja dite para. One should desireto become like a dog in strictly following a devotee. KrI].a is in the handof a devotee. Adurlabham atma-bhaktau. Thus without the favor of adevotee, one cannot directly approach KrI].a, what to speak of engagingin His service. Narottama dasa Thakura therefore sings, chc'U;liyavar;tava-seva nistara payeche keba: unless one becomes a servant of apure devotee, one cannot be delivered from the material condition of life.In our Gau«Jiya VaiI].ava society, following in the footsteps of RupaGosviimi, our first business is to seek shelter of a bona fide spiritualmaster (iidau gurv-asrayaM.TEXT 26311'41'1'41'41'51 ill"'C'QJIij ll!1n Im(Cf

200 Srimad-Bhigavatam[Canto 10, Ch. 10ity antareT)iirjunayo/:tkr7JaS tu yamayor yayauatma-nirvesa-matre"{latiryag-gatam ulakhalamiti-thus deciding; antare"{ta-between; arjunayo/:t-the two arjunatrees; kr"{la/:t tu-Lord Qa; yamayo/:t yayau-entered between thetwo trees; atma-nirvesa-mdtre"{la-as soon as He entered (between thetwo trees); tiryak-crossways; gatam-so became; ulakhalam-the bigmortar for grinding spices.TRANSLATIONHaving thus spoken, ta soon entered between the two arjunatrees, and thus the big mortar to which He was bound turnedcrosswise and stuck between them.balena nkarayatanvag ulakhalam taddamodare"{la tarasotkalitanghri-bandhaunpetatu/:t parama-vikramitativepaskandha-pravala-v#apaukrta-car:u;la-sabdaubalena-by the boy Qa; nkarayata-who was dragging;anvak-following the dragging of Qa; ulakhalam-the wooden mortar;tat-that; dama-udare"{la-by K:rQa, who was tied by the belly; tarasa-withgreat force; utkalita-uprooted; anghri-bandhau-the rootsof the two trees; npetatu/:t-fell down; parama-vikramita-by the supremepower; ati-vepa-trembling severely; skandha-trunk; pravdla-bunchesof leaves; vitapau-those two trees, along with theirbranches; krta-having made; car:u;la-sabdau-a fierce sound.

Text 28] Deliverance of the Yamala-arjuna Trees 201TRANSLATIONBy dragging behind Him with great force the wooden mortartied to His belly, the boy l\.t•1,1a uprooted the two trees. By thegreat strength of the Supreme Person, the two trees, with theirtrunks, leaves and branches, trembled severely and fell to theground with a great crash.PURPORTThis is the pastime of 1,1a known as damodara-lila. Thereforeanother of 1,1a's names is Dii.modara. As stated in the Hari-vamsa:sa ca tenaiva niimnii tukmw vai dama-bandhanatgo§!he damodara itigopibhi parigiyateTEXT 28(1;1' : Hli !5Rt(l i;ifJlRiEI i;ifl1a: IPlfl«''l . k'5i.'Sictiwtl$.f " .it Sil§tT NiSf("(IN{*d: tatra sriya paramaya kakubha sphurantausiddhav upetya kujayor iva jata-vedakr§7J.arit prary,amya sirasakhila-loka-niithambaddhafijali virajasav idam ucatu smatatra-there, on the very spot where the two arjunas fell; sriya-withbeautification; paramaya-superexcellent; kakubha-all directions;sphurantau-illuminating by effulgence; siddhau-two perfect persons;upetya-then coming out; kujayo-from between the two trees; ivalike;jata-veda-fire personified; kr§7J.am-unto Lord 1,1a;prary,amya-o:ffering obeisances; sirasii-with the head; akhila-lokanatham-tothe Supreme Person, the controller of everything;

202 Srimad-Bhigavatam [Canto 10, Ch. 10baddha-aiijali-with folded hands; virajasau-fully cleansed of themode of ignorance; idam-the following words; ilcatub, sma-uttered.TRANSLATIONThereafter, in that very place where the two arjuna trees hadfallen, two great, perfect personalities, who appeared like fire personified,came out of the two trees. The effulgence of their beautyilluminating all directions, with bowed heads they offered obeisancesto '1,1a, and with hands folded they spoke the followingwords.TEXT 29 : '{: 'R: Iolt'ffilott'ffii N ij ;mttJIT : km:ta km:ta mahd-yogimstvam adyab, puruab, parab,vyaktavyaktam idam viSvamrupam te brahma1Jd vidub,krTJ.a krTJ.a-0 Lord 1,1a, 0 Lord 1,1a; maha-yogin-0 master ofmysticism; tvam-You, the exalted personality; adyab,-the root causeof everything; puab,-the Supreme Person; parab,-beyond this materialcreation; vyakta-avyaktam-this material cosmic manifestation,consisting of cause and effect, or gross and subtle forms; idam-this;viSvam-whole world; rupam-form; te-Your; brahma¢b,-1earnedbrahma7Jas; vidub,-know.TRANSLATION0 Lord '1,1a, Lord ,1,18, Your opulent mysticism is inconceivable.You are the supreme, original person, the cause of allcauses, immediate and remote, and You are beyond this materialcreation. Learned brihma1,1as know [on the basis of the Vedic statementsarvaril khalv idaril brahma] that You are everything and thatthis cosmic manifestation, in its gross and subtle aspects, is Yourform.

Text 31] Deliverance of the Yamala-arjuna Trees 203PURPORTThe two demigods Nalakuvara and Maigriva, because of their continuingmemory, could understand the supremacy of a by the graceof Narada. Now they admitted, "That we should be delivered by theblessings of Narada Muni was all Your plan. Therefore You are thesupreme mystic. Everything-past, present and future-is known toYou. Your plan was made so nicely that although we stayed here as twinarjuna trees, You have appeared as a small boy to deliver us. This was allYour inconceivable arrangement. Because You are the Supreme Person,You can do everything."TEXTS 30-31: flf.o: I '('{ t(t( : lloll. l{{'l'{ : :6R1+U¥4 I : 1111tvam eka sarva-bhatanamdehiisv-atmendriyesvaratvam eva kalo bhagavanvur avyaya iSvarantvam mahan prakrti samaraja-sattva-tamomayitvam eva puo 'dhyaasarva-etra-vikara-vittvam-Your Lordship; eka-one; sarva-bhatanam-of all living entities;deha-of the body; asu-of the life force; atma-of the soul;indriya-of the senses; iSvara-the Supersoul, the controller; tvam­Your Lordship; eva-indeed; kdla-the time factor; bhagavan-theSupreme Personality of Godhead; vu-all-pervading; avyayaimperishable;iSvara-controller; tvam-Your Lordship; mahan-thegreatest; prakrti-the cosmic manifestation; sama-subtle; rajasaUva-tama-mayi-consistingof three modes of nature (passion, goodnessand ignorance); tvam eva-Your Lordship is ind.eed; pua-the

204 Srimad-Bhigavatam [Canto 10, Ch. 10Supreme Person; adhya/cyal;-the proprietor; sarva-lcyetra-in all livingentities; vikara-vit-knowing the restless mind.TRANSLATIONYou are the Supreme Personality of Godhead, the controller ofeverything. The body, life, ego and senses of every living entityare Your own self. You are the Supreme Person, Vi,t;tu, the imperishablecontroller. You are the time factor, the immediatecause, and You are material nature, consisting of the three modespassion, goodness and ignorance. You are the origin'al cause of thismaterial manifestation. You are the Supersoul, and therefore Youknow everything within the core of the heart of every livingentity.PURPORTSripada Madhvacarya has quoted from thefollows:Vamana Purd1J.a asrapyatvat tu jagad rapamvi$/:t sa/cyat sukhatmakamnitya-pur1J.am samuddi$tamsvaruparil paramatmanal;TEXT 32grhyamdTJ.ais tvam agrahyovikarai/:t prakrtair guTJ.ai/:tko nv iharhati vijfiiitumprak siddham guTJ.a-samvrta/:tgrhyamary.ail;-accepting the body made of material nature as existingat the present moment because of being visible; tvam-You;agrahyal;-not confined in a body made of material nature; vikarai/:t-

Text 32] Deliverance of the Yamala-arjuna Trees 205agitated by the mind; prakrtai gutw*-by the material modes ofnature (sattva-gutJ.a, rajo-gutw and tamo-gutw); ka-who is there;nu-after that; iha-in this material world; arhati-who deserves;vijfititum-to know; prak siddham-that which existed before the creation;gutw-samvrta-because of being covered by the materialqualities.TRANSLATION0 Lord, You exist before the creation. Therefore, who, trappedby a body of material qualities in this material world, canunderstand You?As it is said:PURPORTata srt-kr$tw-ndmadina bhaved grahyam indriyaisevonmukhe hi jihvadausvayam eva sphuraty ada(Bhakti-rasamrta-sindhu 1.2.234)K{f?Q.a's name, attributes and form are Absolute Truth, existing beforethe creation. Therefore, how can those who are created-that is, thoseentrapped in bodies created of material elements-understand K{f?Q.aperfectly? This is not possible. But, sevonmukhe hi jihvadau svayam evasphuraty ada: Krt?Q.a reveals Himself to those engaged in devotionalservice. This is also confirmed in Bhagavad-gita (18.15) by the LordHimself: bhaktya mam abhijanati. Even the descriptions of K{f?Q.a inSrimad-Bhagavatam are sometimes misunderstood by less intelligentmen with a poor fund of knowledge. Therefore, the best course by whichto know Him is to engage oneself iri pure devotional activities. The moreone advances in devotional activities, the more one can understand Himas He is. If from the material platform one could understand K{f?Q.a,then, since K{t?Q.a is everything (sarvarh khalv idam brahma), one couldunderstand K{f?Q.a by seeing anything within this material world. Butthat is not possible.

206 Srimad-Bhigavatam[Canto 10, Ch. 10maya tatam idam sarvarhjagad avyakta-martinamat-sthani sarva-bhatanina caharh te$V avasthita/:t(Bg. 9.4)Everything is resting on .Kra, and everything is .Kra, but this is notto be realized by persons on the material platform.TEXT 33 1:41C1N m I3t 14tttl6@'SI4t4 ;mit ;r¥(: It IItasmai tubhyarh bhagavatevasudevaya vedhaseatma-dyota-gu"{taiS channamahimnebrahma"{l£ nama/:ttasmai- (because You are not to be understood from the material platform,we simply offer obeisances) unto Him; tubhyam-unto You;bhagavate-unto the Supreme Personality of Godhead; vasudevayauntoVasudeva, the origin of Sailkaraa, Pradyumna and Aniruddha;vedhase-unto the origin of creation; atma-dyota-gu"{tai/:t channamahimne-untoYou whose glories are covered by Your personal energy;brahma{le-unto the Supreme Brahman; nama/:t-our respectfulobeisances.TRANSLATION0 Lord, whose glories are covered by Your own energy, You arethe Supreme Personality of Godhead. You are Sailkar,aa, theorigin of creation, and You are Vasudeva, the origin of the caturvyuha.Because You are everything and are therefore the SupremeBrahman, we simply offer our respectful obeisances unto You.PURPORTInstead of trying to understand K:ra in detail, it is better to offer ourrespectful obeisances unto Him, for He is the origin of everything and

Text 35] Deliverance of the Yamala-arjuna Trees 207He is everything. Because we are covered by the material modes ofnature, He is very difficult for us to understand unless He reveals Himselfto us. Therefore it is better for us to acknowledge that He is everythingand offer obeisances unto His lotus feet.TEXTS 34-35lf!4ijl0 6('4URut: IRtcftq(f(('44•1: 1111{{ {{(if N ::q- I_,.&.. qf IIyasyavatara jfiayantesarirev a§ariribtaistair atulyatiSayairviryair dehv asangataib,sa bhavan sarva-lokasyabhavaya vibhavaya caavatiro 'msa-bhagenasampratarh patir asamyasya-of whom; avatarab,-the different incarnations, like Matsya,Kiirma and Varaha; jfiayante-are speculated; sarireu-in differentbodies, differently visible; a§aririb,-they are not ordinary materialbodies, but are all transcendental; taib, taib,-by such bodily activities;atulya-incomparable; ati-sayaib,-unlimited; viryaib,-by strengthand power; dehu-by those who actually have material bodies;asangataib,-which activities, enacted in different incarnations, are impossibleto be performed; salt-the same Supreme; bhavan-Your Lordship;sarva-lokasya-of everyone; bhavaya-for the elevation;vibhavaya-for the liberation; ca-and; avatib,-have now appeared;amsa-bhagena-in full potency, with different parts and parcels;sampratam-at the present moment; patib- asam-You are theSupreme Personality of Godhead, the master of all auspiciousness.

208 Srimad-Bhigavatam [Canto 10, Ch. 10TRANSLATIONAppearing in bodies like those of an ordinary fish, tortoise andhog, You exhibit activities impossible for such creatures to perform-extraordinary,incomparable, transcendental activities ofunlimited power and strength. These bodies of Yours, therefore,are not made of material elements, but are incarnations of YourSupreme Personality. You are the same Supreme Personality ofGodhead, who have now appeared, with full potency, for thebenefit of all living entities within this material world.PURPORTAs stated in Bhagavad-gita (4.7-8):yada yada hi dhannasyagliinir bhavati bharataabhyutthanam adhannasyatadatmanarh srjamy ahamparitriiTJiiya sadhanarhvinasaya ca dkrtamdharma-sarhsthapanarthayasambhavami yuge yugeKrI;Ia appears as an incarnation when real spiritual life declines andwhen rogues and thieves increase to disturb the situation of the world.Unfortunate, less intelligent persons, bereft of devotional service, cannotunderstand the Lord's activities, and therefore such persons describethese activities as kalpanii-mythology or imagination-because theyare rascals and the lowest of men (na marh dkrtino ma4hii/:tprapadyante naradhama/:l). Such men cannot understand that the eventsdescribed by V yasadeva in the PuriiTJas and other siistras are not fictitiousor imaginary, but factual.KrI;Ia, in His full, unlimited potency, here shows that He is theSupreme Personality of Godhead, for although the two trees were solarge and sturdy that even many elephants could not move them, KrJ;la,as a child, exhibited such extraordinary strength that they fell down with

Text 36] Deliverance of the Yamala-arjuna Trees 209a great sound. From the very beginning, by killing Putana, Sakaasuraand T:p}.avartasura, by causing the trees to fall, and by showing the entireuniverse within His mouth, Qa proved that He is the SupremePersonality of Godhead. The lowest of men (mW;lhas), because of sinfulactivities, cannot understand this, but devotees can accept it without adoubt. Thus the position of a devotee is different from that of anondevotee.TEXT 36;rq: q(+(i!.fiIOI : q(+(+t'j\-e IcllM!Efltr l'*lltr ;rq: IIG.IInama/:L parama-kalyar:tanama/:L parama-marigalavasudevaya santayayadanam pataye nama/:Lnama/:L-we therefore offer our respectful obeisances; paramakalyar:ta-Youare the supreme auspiciousness; nama/:l-our respectfulobeisances unto You; parama-marigala-whatever You do is good;vasudevaya-unto the original Personality of Godhead, Vasudeva;santaya-unto the most peaceful; yadanam-of the Yadu dynasty;pataye-unto the controller; nama/:l-our respectful obeisances untoYou.TRANSLATION0 supremely auspicious, we offer our respectful obeisances untoYou, who are the supreme good. 0 most famous descendant andcontroller of the Yadu dynasty, 0 son of Vasudeva, 0 mostpeaceful, let us offer our obeisances unto Your lotus feet.PURPORTThe word parama-kalyar:ta is significant because Qa, in any of Hisincarnations, appears in order to protect the sadhus (paritrar:tayasadhanam). The sadhus, saintly persons or devotees, are always harassed

210 Srimad-Bhigavatam [Canto 10, Ch. 10by nondevotees, and K:r1,1a appears in His incarnations to give themrelief. This is His first concern. If we study the history of K:r1,1a's life, weshall find that for most of His life He predominantly engaged in killingdemons one after another.a41rn.m;ilanujanihi nau bhumarhstavanucara-kinkaraudarsanam nau bhagavatarer asid anugrahatanujanihi-may we have permission; nau-we; bhuman-0 greatestuniversal form; tava anucara-kinkarau-because of being servants ofYour most confidential devotee Narada Muni; darsanam-to see personally;nau-of us; bhagavata-of You, the Supreme Personality ofGodhead; re-of the great saint Narada; dsit-there was (in the formof a curse); anugrahat-from the mercy.TRANSLATION0 supreme form, we are always servants of Your servants, especiallyof Narada Muni. Now give us permission to leave for ourhome. It is by the grace and mercy of Narada Muni that we havebeen able to see You face to face.PURPORTUnless delivered or blessed by a devotee, one cannot realize that K:r1,1ais the Supreme Personality of Godhead. Mlmyar:Wm sahasreu kaScidyatati siddhaye. According to this verse of Bhagavad-gita (7.3), thereare so many siddhas or yogis who cannot understand K:r1,1a; instead, theymisunderstand Him. But if one takes shelter of a devotee descendingfrom the parampara system of Narada (svayambhur narada sambhu),one can then understand who is an incarnation of the Supreme Personalityof Godhead. In this age, many pseudo incarnations are adver-

Text 38] Deliverance of the Yamala-arjuna Trees 211tised simply for having exhibited some magical performances, but exceptfor persons who are servants of Narada and other servants of I;ta, noone can understand who is God and who is not. This is confirmed byarottama dasa 'fhakura. C/ui4iya vava-seva nistara payeche keba:no one is delivered from the material conception of life unless favored bya V aiI;tava. Others can never understand, neither by speculation nor byany other bodily or mental gymnastics.TEXT 38qtuifguu {' '"'{':qwt: I ro PwttRha•ldtOII"d!: lfttwti'lllllvai gunukathane sravau kathayamhastau ca karmasu manas tava pddayor nab,smrtyam siras tava nivasa-jagat-pramedr#b- satam darsane 'stu bhavat-tanundmvdi-words, the power of speech; gu-anukathane-alwaysengaged in talking about Your pastimes; sravau-the ear, oraural reception; kathayam-in talks about You and Your pastimes;hastau-hands and legs and other senses; ca-also; karmasu-engagingthem in executing Your mission; manab,-the mind; tava-Your;padayob,-of Your lotus feet; nab,-our; smrtyam-in remembrance alwaysengaged in meditation; sirab,-the head; tava-Your; nivdsa-jagatprame-becauseYou are all-pervading, You are everything, and ourheads should bow down, not looking for enjoyment; dr#b--the power ofsight; satam-of the VaiI;tavas; darsane-in seeing; astu-let all ofthem be engaged in this way; bhavat-tanundm-who are nondi:fferentfrom You.TRANSLATIONHenceforward, may all our words describe Your pastimes, mayour ears engage in aural reception of Your glories, may our hands,legs and other senses engage in actions pleasing to You, and may

212 Srimad-Bhigavatam [Canto 10, Ch. 10our minds always think of Your lotus feet. May our heads offer ourobeisances to everything within this world, because all things arealso Your different forms, and may our eyes see the forms ofV I,Ulvas, who are nondifferent from You.PURPORTHere the process of understanding the Supreme Personality ofGodhead is given. This process is bhakti.sravalJQ,ril kirtanaril vi$smaralJQ,ril pada-sevanamarcanaril vandanaril ddsyarilsakhyam· atma-nivedanam(Bhag. 7.5.23)Everything should be engaged in the service of the Lord. HrikelJQ,hrikesa-sevanaril bhaktir ucyate (Narada-paficaratra). Everythingthemind, the body and all the sense organs-should be engaged inJ;J.a's service. This is to be learned from expert devotees like Narada,Svayambhu and Sambhu. This is the process. We cannot manufactureour own way of understanding the Supreme Personality of Godhead, forit is not that everything one manufactures or concocts will lead to understandingGod. Such a proposition-yata mata, tata patha-is foolish.J;J.a says, bhaktyaham ekaya grahya: "Only by executing the activitiesof bhakti can one understand Me." (Bhag. 11.14.21) This iscalled anukalyena kmtanu§ilanam, remaining engaged favorably in theservice of the Lord.TEXT 398ft \j

Text 40]Deliverance of the Yamala-arjuna Trees213damna colakhale baddhal)prahasann aha guhyakausri-sukal) uvaca-Sri Sukadeva Gosvami continued to speak; itthaminthis way, as aforesaid; sankirtital)-bein glorified and praised;tabhyam-by the two young demigods; bhagavan-the Supreme Personalityof Godhead; gokula-iSvaral)-the master of Gokula (because Heis sarva-loka-mahesvara); damna-by the rope; ca-also; ulakhaleonthe wooden mortar; baddha/:l-bound; prahasan-smiling; ahasaid;guhyakau-unto the two young demigods.TRANSLATIONSukadeva Gosvimi continued: The two young demigods thusoffered prayers to the Supreme Personality of Godhead. AlthoughSri Kf'i'l}a, the Supreme Godhead, is the master of all and was certainlyGokulesvara, the master of Gokula, He was bound to thewooden mortar by the ropes of the gopis, and therefore, smilingwidely, He spoke to the sons of Kuvera the following words.PURPORT.KrJ).a was smiling because He was thinking to Himself, "These twoyoung demigods fell from the higher planetary system to this planet, andI have delivered them from the bondage of standing for a long time astrees, but as for Me, I am bound by the ropes of the gopis and am subjectto their chastisements." In other words, .KrJ).a submits to being chastisedand bound by the gopis because of pure love and affection worthy ofbeing praised by a devotee in so many ways.TEXT 40sri-bhagavan uvacajfidtaril mama puraivaitadri karutmana

214 Srimad-Bhigavatam[Canto 10, Ch. 10yac chri-maddndhayor vagbhirvibhramso 'nugraha/:t krta/:tsri-bhagavan uvaca-the Supreme Personality of Godhead said;jfidtam-everything is known; mama-to Me; purd-in the past; evaindeed;etat-this incident; ri-by the great sage Narada; karudtmana-becausehe was very, very kind to you; yat-which; sri-madaandhayol;t-whohad become mad after material opulence and had thusbecome blind; vagbhi/:t-by words or by cursing; vibhramsal;t-fallingdown from the heavenly planet to become arjuna trees here; anugraha/:tkrtal;t-this was a great favor done by him to you.TRANSLATIONThe Supreme Personality of Godhead said: The great saintNiirada Muni is very merciful. By his curse, he showed the greatestfavor to both of you, who were mad after material opulence andwho had thus become blind. Although you fell from the higherplanet Svargaloka and became trees, you were most favored byhim. I knew of all these incidents from the very beginning.PURPORTIt is now confirmed by the Supreme Personality of Godhead that thecurse of a devotee is also to be regarded as mercy. As J)a, God, is aUgood,a VaiJ)ava is also all-good. Whatever he does is good for everyone.This is explained in the following verse.sadhunam sama-cittanamsutaram mat-krtatmanamdarsandn no bhaved bandha/:tpurhso ·r:w/:t savitur yatha

Text 42] Deliverance of the Yamala-arjuna Trees 215sadhuniim-of devotees; sama-cittiiniim-who are equally disposedtoward everyone; sutariim-excessively, completely; mat-krtaatmaniim-ofpersons who are fully surrendered, determined to renderservice unto Me; darsaniit-simply by the audience; no bhavetbandhab,-freedom from all material bondage; purhsab,-of a person;ar:wb--of the eyes; savitub, yathii-as by being face to face with thesun.TRANSLATIONWhen one is face to face with the sun, there is no longer darknessfor one's eyes. Similarly, when one is face to face with asidhu, a devotee, who is fully determined and surrendered to theSupreme Personality of Godhead, one will no longer be subject tomaterial bondage.PURPORTAs stated by Caitanya Mahaprabhu (Cc. Madhya 22.54):'sadhu-sariga,' 'sadhu-sariga '-sarva-siistre kayalava-miitra sadhu-sarige sarva-siddhi hayaIf by chance one meets a siidhu, a devotee, one's life is immediately successful,and one is freed from material bondage. It may be argued thatwhereas someone may receive a sadhu with great respect, someone elsemay not receive a sadhu with such respect. A siidhu, however, is alwaysequipoised toward everyone. Because of being a pure devotee, a sadhu isalways ready to deliver K:rJ}a consciousness without discrimination. Assoon as one sees a sadhu, one naturally becomes free. Nonetheless, personswho are too much offensive, who commit va7J-ava-aparadhas, oroffenses to a sadhu, will have to take some time before being rectified.This is also indicated herein.TEXT42 ¥t€'4(fll ¥4( « lwt( I5I = ,,;, cll41 f{:ijt: 1R¥tlS¥fCf: II \l II

216 Srimad-Bhigavatam[Canto 10, Ch. 10tad gacchatam mat-paramaunalakavara sadanamsanjato mayi bhavo vamipsitab, paramo 'bhavab,tat gacchatam-now both of you may return; mat-paramau-acceptingMe as the supreme destination of life; nalakavara-0 Nalakuvaraand MaQigriva; sadanam-to your home; sanjatab,-being saturatedwith; mayi-unto Me; bhcivab,-devotional service; vcim-by you;ipsitab,-which was desired; paramab,-supreme, highest, alwaysengaged with all senses; abhavab,-from which there is no falldown intomaterial existence.TRANSLATION0 Nalak.uvara and Maigriva, now you may both return home.Since you desire to be always absorbed in My devotional service,your desire to develop love and affection for Me will be fulfilled,and now you will never fall from that platform.PURPORTThe highest perfection of life is to come to the platform of devotionalservice and always engage in devotional activities. Understanding this,Nalakuvara and MaQigriva desired to attain that platform, and theSupreme Personality of Godhead blessed them with the fulfillment oftheir transcendental desire.TEXT 43 ffl qR¥Rt :;.r : : I"'idR\0'( IIsri-suka uvcicaity uktau tau parikramyaprar:wmya ca punab, punab,baddholakhalam amantryajagmatur diSam uttarcim

Text 43] Deliverance of the Yamala-arjuna Trees 217sri-suka/:t uvaca-Sri Sukadeva Gosvami said; iti uktau-having beenordered by the Supreme Personality of Godhead in this way; tau­Nalakuvara and MaQigriva; parikramya-circumambulating; pra­mya-offering obeisances; ca-also; puna/:t puna/:t-again and again;baddha-ulakhalam amantrya-taking the permission of the SupremePersonality of Godhead, who was bound to the wooden mortar;jagmatu/:t-departed; diSam uttaram-to their respective destinations.TRANSLATIONSukadeva Gosvimi said: The Supreme Personality of Godheadhaving spoken to the two demigods in this way, they circumambulatedthe Lord, who was bound to the wooden mortar, and offeredobeisances to Him. After taking the permission of Lord l!fl}a,they returned to their respective homes.Thus end the Bhaktivedanta purports of the Tenth Canto, TenthChapter, of the Srimad-Bhagavatam, entitled "Deliverance of theYamala-arjuna Trees. "

CHAPTER ELEVENThe Childhood Pastimesof K.rsna. . .This chapter describes how the inhabitants of Gokula left Gokula andwent to Vtndavana and how KtI.J.a killed Vatsasura and Bakasura.When the yamala-arjuna trees fell, they made a tremendous sound,like that of falling thunderbolts. Being surprised, KtI.J.a's father, Nanda,and the other elderly inhabitants of Gokula went to the spot, where theysaw the fallen trees and KtI.J.a standing between them, bound to theulakhala, the wooden mortar. They could find no cause for the trees'having fallen and KtI.J.a's being there. They thought this might be thework of some other asura who had met KtI.J.a on this spot, and they inquiredfrom the playmates of KtI.J.a about how the whole incident hadtaken place. The children properly described how everything had happened,but the elderly persons could not believe the story. Some of them,however, thought that it might be true, since they had already seen manywonderful incidents in connection with KtI.J.a. Anyway, Nanda Maharajaimmediately released KtI.J.a from the ropes.In this way, KtI.J.a, at every day and every moment, displayed wonderfulincidents to increase the parental affection of Nanda Maharaja andYasoda, who thus felt both surprise and joy. The breaking· of the yamalaarjunaswas one of these wonderful pastimes.One day a fruit vendor approached Nanda Maharaja's house, andKtI.J.a gathered some food grains with His little palms and went to thevendor to exchange the grains for fruit. On the way, almost all the grainsfell from His palms, only one or two grains remaining, but the fruit vendor,out of full affection, accepted these grains in exchange for as muchfruit as KtI.J.a could take. As soon as she did this, her basket becamefilled with gold and jewels.Thereafter, all the elderly gopas decided to leave Gokula because theysaw that in Gokula there was always some disturbance. They decided togo to Vtndavana, Vraja-dhama, and the next day they all departed. InVtndavana, both KtI.J.a and Balarama, after finishing Their childhoodpastimes, began to take charge of the calves and send them to the pasturinggrounds (go-cara). During this time, a demon named Vatsasura219

220 Srimad-Bhigavatam [Canto 10, Ch. 11entered among the calves and was killed, and another asura, in the shapeof a big duck, was also killed. The playmates of K.rI).a narrated all thesestories to their mothers. The mothers could not believe their children,K.rI).a's playmates, but because of full affection they enjoyed thesenarrations of K.rI).a's activities.TEXT 1en'"' '"' '"'ttm ;r: T : q661t{_ I6'JTT: $: II IIsri-suka uvacagopa nandddaya srutvadrumayo patato ravamtatrajagmu kuru-sre$thanirghata-bha ya-sankitasri-suka uvaca-Sri Sukadeva Gosvami said; gopd-all thecowherd men; nanda-adaya-headed by Nanda Maharaja; srutvdhearing;drumayo-of the two trees; patato-falling down; ravamthehigh sound, as terrible as a thunderbolt; tatra-there, on the spot;ajagmu-went; kuru-sre$tha-O Maharaja Parikit; nirghata-bhayasankita-whowere afraid of falling thunderbolts.TRANSLATIONSukadeva Gosvami continued: 0 Mahirija Parik!jit, when theyamala-arjuna trees fell, all the cowherd men in the neighborhood,hearing the fierce sound and fearing thunderbolts, went tothe spot. qfijJl;rwa:·bhamyam nipatitau tatradadrsur yamaldrjunau

Text 3]The Childhood Pastimes of Ktfa221babhramus tad avijnayalayam patana-karar:tambhamyam-on the ground; nipatitau-which had fallen; tatrathere;dadrsu-all of them saw; yamala-arjunau-the twin arjunatrees; babhramu-they became bewildered; tat-that; avijnaya-butthey could not trace out; layam-although they could directly perceivethat the trees had fallen; patana-karar:tam-the cause of their falling(how could it have happened all of a sudden?).TRANSLATIONThere they saw the fallen yamala-arjuna trees on the ground,but they were bewildered because even though they could directlyperceive that the trees had fallen, they could not trace out thecause for their having done so.PURPORTConsidering all the circumstances, had this been done by Kta? Hewas standing on the spot, and His playmates described that this had beendone by Him. Had Kta actually done this, or were these merelystories? This was a cause of bewilderment.TEXT3r.r· «:' • •&_('4(.'\ 1'!4€fi'1 q ill€fit( I antiaqld : 11 "ulakhalam vikarantamdamna baddham ca balakamkasyedam kuta ascaryamutpata iti kataraulakhalam-the wooden mortar; vikarantam-dragging; damnawiththe rope; baddham ca-and bound by the belly; balakam-Kta;kasya-of whom; idam-this; kuta-wherefrom; ascaryam-thesewonderful happenings; utpata-disturbance; iti-thus; katara-theywere very much agitated.

222 Srimad-Bhagavatam [Canto 10, Ch. 11TRANSLATION· 1,1a was bound by the rope to the uliikhala, the mortar, whichHe was dragging. But how could He have pulled down the trees?Who had actually done it? Where was the source for this incident?Considering all these astounding things, the cowherd men weredoubtful and bewildered.PURPORTThe cowherd men were very much agitated because the child KrJ.la,after all, had been standing between the two trees, and if by chance thetrees had fallen upon Him, He would have been smashed. But He wasstanding as He was, and still the things had happened, so who had doneall this? How could these events have happened in such a wonderfulway? These considerations were some of the reasons they were agitatedand bewildered. They thought, however, that by chance KrJ.la had beensaved by God so that nothing had happened to Him."" Rtf€11W{TEXT4bald acur anenetiRtnRH!€\('4e'( Ill'dlltiryag-gatam ulakhalamvikarata madhya-genapurav apy acamahibalab,-all the other boys; acub,-said; anena-by Him (KrJ.la);iti-thus; tiryak-crosswise; gatam-which had become; ulakhalamthewooden mortar; vikarata-by KrJ.la, who was dragging; madhyagena-goingbetween the two trees; purau-two beautiful persons;api-also; acamahi-we have seen with our own eyes.TRANSLATIONThen all the cowherd boys said: It is 1,1a who has done this.When He was in between the two trees, the mortar fell crosswise.1,1a dragged the mortar, and the two trees fell down. After that,

Text 5] The Childhood Pastimes of q.a 223two beautiful men came out of the trees. We have seen this withour own eyes.PURPORTKr1.1a's playmates wanted to inform Kr1.1a's father of the exact situationby explaining that not only did the trees break, but out of the brokentrees came two beautiful men. "All these things happened," they said.'We have seen them with our own eyes."TEXTSWI mtlill@q16f:: II IIna te tad-uktam jagrhurna gha!eteti tasya tatbalasyotpa!anam tarvo/:1,kecit sandigdha-cetasa/:1,na-not; te-all the gopas; tat-uktam-being spoken by the boys;jagrhu/:1,-would accept; na gha!eta-it cannot be; iti-thus; tasya-ofKr1.1a; tat-the activity; balasya-of a small boy like Kr1.1a; utpa!anam-theuprooting; tarvo/:1,-of the two trees; kecit-some ofthem; sandigdha-cetasa/:1,-became doubtful about what could be done(because Gargamuni had predicted that this child would be equal toNarayaJ.la).TRANSLATIONBecause of intense paternal affection, the cowherd men, headedby Nanda, could not believe that q.a could have uprooted thetrees in such a wonderful way. Therefore they could not put theirfaith in the words of the boys. Some of the men, however, were indoubt. "Since q.a was predicted to equal Nariiyaq.a," theythought, "it might be that He could have done it."PURPORTOne view was that it was impossible for a small boy like this to havedone such a thing as pulling down the trees. But there were doubts

224 Srimad-Bhigavatam (Canto 10, Ch. 11because l(rI).a had been predicted to equal Narayal).a. Therefore thecowherd men were in a dilemma.ulukhalarh vikar$antarhdamna baddharh svam atmajamvilokya nandaft prahasadvadanovimumoca haulukhalam-the wooden mortar; vikar$antam-dragging; damnabythe rope; baddham-bound; svam atmajam-his own son K:r!?I).a;vilokya-by seeing; nanda/:t-Maharaja Nanda; prahasat-vadanaftwhoseface began to smile when he saw the wonderful child; vimumocaha-released Him from the bonds.TRANSLATIONWhen Nanda Maharaja saw his own son bound with ropes to thewooden mortar and dragging it, he smiled and released Kt!?I.lafrom His bonds.PURPORTNanda Maharaja was surprised that Yasoda, "Kr!?I).a's mother, couldhave bound her beloved child in such a way. "Kr!?I).a was exchanging lovewith her. How then could she have been so cruel as to bind Him to thewooden mortar? Nanda Maharaja understood this exchange of love, andtherefore he smiled and released "Kr!?I).a. In other words, as "Kr!?I).a, theSupreme Personality of Godhead, binds a living entity in fruitive activities,He binds mother Yasoda and Nanda Maharaja in parental affection.This is His pastime.TEXT7: ill&fa: I\33\P.tRf m tf II \9 II

. Text 8] The Childhood Pastimes of :Kf!ila225gopibhi/:t stobhito 'nrtyadbhagavan balavat kvacitudgayati kvacin mugdhastad-va.So daru-yantravatgopibhi/:1,-by the gopis (by flattery and offers of prizes); stobhita/:1,­encouraged, induced; anrtyat-the small Kr!?:t:ta danced; bhagavan-althoughHe was the Supreme Personality of Godhead; bala-vat-exactlylike a human child; kvacit-sometimes; udgayati-He would sing veryloudly; kvacit-sometimes; mugdha/:1,-being amazed; tat-va.Sa/:1,­under their control; daru-yantra-vat-like a wooden doll.TRANSLATIONThe go pis would say, "If You dance, my dear Kr!ila, then I shallgive You half a sweetmeat." By saying these words or by clappingtheir hands, all the gopis encouraged Kr!iia in different ways. Atsuch times, although He was the supremely powerful Personalityof Godhead, He would smile and dance according to their desire,as if He were a wooden doll in their hands. Sometimes- He wouldsing very loudly, at their bidding. In this way, Kr!ila camecompletely under the control of the gopis.TEXTSmfti ffiMG:IH: ;:4U9t41f-fi'( I m ii'M¥ilt:4't II IIbibharti kvacid ajfiapta/:1,pithakonmana-padukambahu-k$eparil ca kurutesvanaril ca pritim avahanbibharti-Kr!?:t:ta would simply stand and touch articles as if unable toraise them; kvacit-sometimes; ajfiapta/:1,-being ordered; pithaka-unmana-thewooden seat and wooden measuring pot; padukam-bringingthe wooden shoes; bahu-k$epam ca-striking the arms on the body;kurute-does; svanam ca-of His own relatives, the gopis and other intimatefriends; pritim-the pleasure; avahan-inviting.

226 Srimad-Bhigavatam [Canto I 0, Ch. IITRANSLATIONSometimes mother Ya8odii and her gopi friends would telll\.t'1,1a, "Bring this article" or "Bring that article." Sometimesthey would order Him to bring a wooden plank, wooden shoes or awooden measuring pot, and l\.t'1,1a, when thus ordered by themothers, would try to bring them. Sometimes, however, as if unableto raise these things, He would touch them and stand there.Just to invite the pleasure of His relatives, He would strike Hisbody with His arms to show that He had sufficient strength.darsayarits tad-vidam lokaatmano bhrtya-va§yatamvrajasyovaha vai har$aril ·bhagavan bala-ce$#tai/:ldarsayan-exhibiting; tat-vidam-unto persons who can understandi(rl).a's activities; loke-throughout the whole world; atmana/:l-ofHimself; bhrtya-va§yatam-how He is agreeable to carrying out the ordersof His servants, His devotees; vrajasya-of Vrajabhiimi; uvahaexecuted;vai-indeed; har$am-p1easure; bhagavan-the SupremePersonality of Godhead; bala-ce$#tai/:l-by His activities like those of achild trying to do so many things.TRANSLATIONTo pure devotees throughout the world who could understandHis activities, the Supreme Personality of Godhead, l\.t'1,1a, exhibitedhow much He can be subdued by His devotees, His servants.In this way He increased the pleasure of the V rajaviisis byHis childhood activities.

Text 10] The Childhood Pastimes of Kt.a 227PURPORTThat Kt:Q.a performed childhood activities to increase the pleasure ofHis devotees was another transcendental humor. He exhibited these activitiesnot only to the inhabitants of Vrajabhiimi, but also to others, whowere captivated by His external potency and opulence. Both the internaldevotees, who were simply absorbed in love of Kt:Q.a, and the externaldevotees, who were captivated by His unlimited potency, were informedof Kt:Q.a's desire to be submissive to His servants.TEXT 10a"tnfrB : 'fil41 kt en «'44''1!1: I lril¥41

228 Srimad-Bhigavatam [Canto 10, Ch.11favor to the aborigines, would immediately go purchase fruits, barteringwith paddy in His hand as He had seen others do.TEXT 11'fidififllon 1'fie(\f'lt : phala-vikrayir;i tasyacyuta-dhanya-kara-dvayamphalair apurayad ratnaiphala-bhar:u},am apuri ca phala-vikrayir;i-the aborigine fruit vendor, who was an elderlywoman; tasya-of .l

Text 12] The Childhood Pastimes of Kna 229Otherwise, if one is puffed up with false prestige, thinking, "I have somuch opulence, and I am giving something to :KrI;ta," one's offering willnot be accepted by :KrJ;ta. The fruit vendor, although a woman belongingto the poor aborigine class, dealt with :KrI;ta with great affection, saying,":KrI;ta, You have come to me to take some fruit in exchange for grains.All the grains have fallen, but still You may take whatever You like."Thus she filled :KrI;ta's palms with whatever fruits He could carry. In exchange,:KrI;ta filled her whole basket with jewels and gold.From this incident one should learn that for anything offered to :KrI;tawith love and affection, :KrI;ta can reciprocate many millions of timesover, both materially and spiritually. The basic principle involved is anexchange of love. Therefore K:rI;ta teaches in Bhagavad-gita (9.27):yat karoi yad a5nasiyaj juhoi daddsi yatyat tapasyasi kaunteyatat kurva mad-arpar.tam"0 son of Kunti, all that you do, all that you eat, all that you offer andgive away, as well as all austerities that you may perform, should be doneas an offering unto Me." With love and affection, one should try to givesomething to :KrI;ta from one's source of income. Then one's life will besuccessful. :KrI;ta is full in all opulences; He does not need anythingfrom anyone. But if one is prepared to give something to :KrI;ta, that isfor one's own benefit. The example given in this connection is that whenone's real face is decorated, the reflection of one's face is automaticallydecorated. Similarly, if we try to serve :KrI;ta with all our opulences, we,as parts and parcels or reflections of :KrI;ta, will become happy in exchange.:KrI;ta is always happy, for He is atmarama, fully satisfied withHis own opulence.TEXT 12 . ."--(tiN(•Rt ll\ll'§t¥4¥-tlfitt

230 Srimad-Bhagavatam[Canto 10, Ch. 11ramam ca rohir;ti devikrit;lantam balakair bhrsamsarit-tira-to the riverside; gatam-who had gone; kr$r;tam-untoQa; bhagna-arjunam-after the pastime of breaking the yamalaarjunatrees; atha-then; ahvayat-called; ramam ca-as well asBalariima; rohir;ti-the mother of Balariima; devi-the goddess of fortune;krit;lantam-who were engaged in playing; balakaib,-with manyother boys; bhrsam-with deep attention.TRANSLATIONOnce, after the uprooting of the yamala-arjuna trees, Rohiideviwent to call Riima and a, who had both gone to the river•side and were playing with the other boys with deep attention.PURPORTMother Yasodii was more attached to 1,1a and Balariima thanRohi1,1idevi was, although Rohi1,1idevi was the mother of Balariima.Mother Yasodii sent Rohi1,1idevi to call Rama and 1,1a from Their play,since it was the right time for lunch. Therefore Rohi1,1idevi went to callThem, breaking Their engagement in play.TEXT 13;flqtftdi ffl stfttQf;t I 'ftll'41Q "'C(€('1 1111nopeyatam yadahataukri

Text 14] The Childhood Pastimes of t;ta 231rohii-mother RohiQi; putra-vatsaldm-because mother Yasodii was amore affectionate mother to K:rQa and Balariima.TRANSLATIONBecause of being too attached to playing with the other boys,t;ta and Balarama did not return upon being called by Rohit;ti.Therefore Rohit;ti sent mother Ya8odii to call Them back, becausemother Ya8odii was more affectionate to t;ta and Balarama.PURPORTYa.Sodam preayam asa. These very words show that since K:rQa andBalariima did not care to return in response to the order of RohiQi,RohiQi thought that if Yasoda called They would have to return, forYasoda was more affectionate to K:rQa and Balarama.TEXT 14 . . . ...,.....,.sM:SRI m ij iU(!S Riiii ('l(lfNI IitHft(41({ pi 9:'1«;0 IIkril},antam sa sutam balairativelam sahagrajamyasodajohavit krmputra-sneha-snuta-stanikril},antam-engaged in playing; sa-mother Yasoda; sutam-herson; balaib,-with the other boys; ati-velam-although it was too late;saha-agrajam-who was playing with His elder brother, Balarama;ya.Soda-mother Yasoda; ajohavit-called ("K:rQa and Balariima, comehere!"); krm-unto K:rQa; putra-sneha-snuta-stani-while she wascalling Them, milk flowed from her breast because of her ecstatic loveand affection.TRANSLATIONt;ta and Balarama, being attached to Their play, were playingwith the other boys although it was very late. Therefore motherYa8odii called Them back for lunch. Because of her ecstatic love

232 Srimad-Bhigavatam [Canto 10, Ch. 11and affection for KtI].a and Balariima, milk flowed from herbreasts.PURPORTThe word ajohavit means "calling them again and again." "J.la andBalarama," she called, "please come back. You are late for Your lunch.You have played sufficiently. Come back."TEXT 15PI i'*'ll(fillaJ m 11ft m IAm::sf« 1111kr$1Jll kr$1Jdravinddk$atata ehi stanam pibaalam viharai/:1, k$ut-k$anta/:l,krU;la-sranto 'si putrakakr$1Jll kr$1Jll aravinda-ak$a-O K:rJ.la, my son, lotus-eyed K:rJ.la;tata-0 darling; ehi-come here; stanam-the milk of my breast;piba-drink; alam viharai/:1,-after this there is no necessity of playing;k$ut-k$anta/:l,-tired because of hunger; krU;ia-sranta/:1,-fatigued fromplaying; asi-You must be; putraka-0 my son.TRANSLATIONMother Ya8odi said: My dear son KtI].a, lotus-eyed K:rI].a, comehere and drink the milk of my breast. My dear darling, You mustbe very tired because of hunger and the fatigue of playing so long.There is no need to play any more.TEXT 16t (1'11•1 : iewtwt 1 f)I6J((kll{ lfliftj+i(Rt II IIhe ramagaccha tatasusanuja/:1, kula-nandana

Text 17] The Childhood Pastimes of '1,1a 233pratar eva krtaharastad bhavan bhoktum arhatihe rama-my dear son Balarama; agaccha-please come here; tatamydear darling; asu-immediately; sa-anujab,-with Your youngerbrother; kula-nandana-the great hope of our family; pratab, eva-certainlyin the morning; krta-aharab,-have taken Your breakfast; tattherefore;bhavan-You; bhoktum-to eat something more; arhatideserve.TRANSLATIONMy dear Baladeva, best of our family, please come immediatelywith Your younger brother, '1,1a. You both ate in the morning,and now You ought to eat something more.TEXT 17an:1iiSii:Jirl: &ti ((4•J06Ji iRm: 11 \911pratik$ate tvam dasarhabhok$yamii1J-O vrajadhipab,ehy avayob, priyam dhehisva-grhiin yata balakabpratik$ate-iswaiting; tvam-for both of You (l(rQa and Balarama);dasarha-0 Balarama; bhok$yamiiTJ-ab--desiring to eat; vrajaadhipab,-theKing of Vraja, Nanda Maharaja; ehi-come here;avayob,-our; priyam-pleasure; dhehi-just consider; sva-grhiin-totheir respective homes; yata-let them go; balakab,-the other boys.TRANSLATIONNanda Maharaja, the King of Vraja, is now waiting to eat. 0 mydear son Balariima, he is waiting for You. Therefore, come back toplease us. All the boys playing with You and '1,1a should now goto their homes.

234 Srimad-Bhigavatam [Canto 10, Ch. 11PURPORTIt appears that Nanda Maharaja regularly took his food with his twosons, Kr!?a and Balarama. Yasoda told the other boys, "Now you shouldgo to your homes." Father and son generally sit together, so motherYasoda requested Kr!?a and Balarama to return, and she advised theother boys to go home so that their parents would not have to wait forthem.TEXT 18 "f¥41'46: I sq lARrtTT:: dhali-dhasaritarigas tvamputra majjanam avahajanmaram te 'dya bhavativiprebhyo dehi gal:£ suci/:£dhuli-dhasarita-ariga/:t tvam-You have become covered with dustand sand all over Your body; putra-my dear son; majjanam avahanowcome here, take Your bath and cleanse Yourself; janma-ram-theauspicious star of Your birth; te-o£ You; adya-today; bhavati-it is;viprebhya/:t-unto the pure brahma1Jas; dehi-give in charity; gab-­cows; suci/:t-being purified.TRANSLATIONMother Ya8odi further told I].a: My dear son, because of playingall day, Your body has become covered with dust and sand.Therefore, come back, take Your bath and cleanse Yourself. Todaythe moon is conjoined with the auspicious star of Your birth.Therefore, be pure and give cows in charity to the brihmaJ].as.PURPORTIt is a custom of Vedic culture that whenever there is any auspiciousceremony, one should give valuable cows in charity to the brahma7Jas.Therefore mother Yasoda requested K:r?a, "Instead of being enthusiasticin playing, now please come and be enthusiastic in charity."

Text 19] The Childhood Pastimes of ·a 235Yajiia-dana-tapa/:l-karma natyajyaril kdryam eva tat. As advised inBhagavad-gita (18.5), sacrifice, charity and austerity should never begiven up. Yajiio danaril tapa§ caiva pavaniini manir:tdm: even if one isvery much advanced in spiritual life, one should not give up these threeduties. To observe one's birthday ceremony, one should do something interms of one of these three items (yajiia, dana or tapa/:l), or all of themtogether.TEXT 19 -m '44d 44ht'l!l ((leeial'll"'•:w6mUUee,;a: "'pa.Sya pa.Sya vayasyams tematr-mman svalankrtantvam ca snata/:l krtaharoviharasva svalarikrta/:lpa§ya pa.Sya-just see, just see; vayasyan-boys of Your age; te­Your; matr-mman-cleansed by their mothers; su-alarikrtan-decoratedwith nice ornaments; tvam ca-You also; sniita/:t-after taking abath; krta-ahara/:l-and eating Your lunch; viharasva-enjoy withthem; su-alarikrta/:l-fully decorated like them.TRANSLATIONJust see how all Your playmates of Your own age have beencleansed and decorated with beautiful ornaments by their mothers.You should come here, and after You have taken Your bath, eatenYour lunch and been decorated with ornaments, You may play withYour friends again.PURPORTGenerally young boys are competitive. If one friend has done something,another friend also wants to do something. Therefore motherYasoda pointed out how :Krt?J;.a's playmates were decorated, so that :Krt?J;.amight be induced to decorate Himself like them.

236 Srimad-Bhigavatam[Canto 10, Ch. 11TEXT 20 • \1'41(C(( wi (f;t'l I •ztt;:u (1((1'4'4tt6;fRq{ i\1!!4€tltll(('{ 11011ittharit ya.Sodii tam a.Se$a-sekhararitmatvii sutarit sneha-nibaddha-dhir nrpahaste grhitvii saha-riimam acyutaritnitvii sva-viitam krtavaty athodayamittham-in this way; ya.Sodii-mother Yasoda; tam a.Se$a-sekharamuntoQa, who was on the peak of everything auspicious, with no questionof dirtiness or uncleanliness; matvii-considering; sutam-as herson; sneha-nibaddha-dhib,-because of an intense spirit of love; nrpa-0 King (Maharaja Parikit); haste-in the hand; grhitvii-taking; sahariimam-withBalarama; acyutam-Qa, the infallible; nitva-bringing;sva-viitam-at home; krtavati-performed; atha-now; udayambrilliancyby bathing Him, dressing Him and decorating Him withornaments.TRANSLATIONMy dear Maharaja Parikit, because of intense love and affection,mother Ya8odii, a's mother, considered Kra, who was at thepeak of all opulences, to be her own son. Thus she took Kra bythe hand, along with Balariima, and brought Them home, whereshe performed her duties by fully bathing Them, dressing Themand feeding Them.PURPORTQa is always neat, clean and opulent and does not need to bewashed, bathed or dressed, yet mother Yasoda, because of affection, consideredHim her ordinary child and did her duties to keep her sonbrilliant.

Text 22]The Childhood Pastimes of q.a2374fNRJWfd\li(:sri-suka uvacagopa-vrddha mahotpatananubhaya brhadvanenandadayasaamyavraja-karyam amantrayansri-suka uvaca-Sri Sukadeva Gosvami said; gopa-vrddha-theelderly persons among the cowherd men; maha-utpatan-very greatdisturbances; anubhaya-after experiencing; brhadvane-in the placeknown as B:rhadvana; nanda-adaya-the cowherd men, headed byNanda Maharaja; samagamya-assembled, came together; vrajakaryam-thebusiness of Vrajabhtimi; amantrayan-deliberated onhow to stop the continuous disturbances in Mahavana.TRANSLATIONSri Sukadeva Gosviimi continued: Then one time, having seenthe great disturbances in B,-hadvana, all the elderly persons amongthe cowherd men, headed by Nanda Maharaja, assembled andbegan to consider what to do to stop the continuous disturbingsituations in Vraja.TEXT 22r-r mqr l"f€pf(s:.fL._nS::a-:=r: fir {('{itorif: tatropananda-namahagopo jnana-vayo-'dhikadesa-kalartha-tattva-jiiapriya-krd rama-kr$TJ-ayoItatra-in the assembly; upananda-nama-by the name Upananda(the elder brother of Nanda Maharaja); aha-said; gopa-the cowherd

238 Srimad-Bhagavatam [Canto 10, Ch.llman; jnana-vaya-adhika-who by knowledge and by age was theeldest of all; desa-kala-artha-tattva-jfia-very experienced accordingto time, place and circumstances; priya-krt-just for the benefit; riimakmwyo-ofBalarama and Qa, the Supreme Personalities ofGodhead.TRANSLATIONAt this meeting of all the inhabitants of Gokula, a cowherd mannamed Upananda, who was the most mature in age and knowledgeand was very experienced according to time, circumstances andcountry, made this suggestion for the benefit of Rima and .Krlj1,1a.TEXT 23etottflli'tsfiiin,; Aflf: 13111'1 '4i\qR11 Rf itlll1et: IIutthiitavyam ito 'smabhirgokulasya hitaibhiayanty atra mahotpiitiibiiliiniiril nasa-hetavautthiitavyam-now this place should be left; ita-from here, fromGokula; asmiibh*-by all of us; gokulasya-of this place, Gokula; hitae$ibhi-bypersons who desire good for this place; ayiinti-are happening;atra-here; maha-utpiitii-many great disturbances; ooliiniimforthe boys like Rama and K:rQa; nasa-hetava-having the definitepurpose of killing Them.TRANSLATIONHe said: My dear friends the cowherd men, in order to do goodto this place, Gokula, we should leave it, because so many disturbancesare always occurring here, just for the purpose of killingRima and K\"jl,la.TEXT 24: iflTWtl!16J'""l'Rrm

Text 25]The Childhood Pastimes of Kna239muktal; kathaiicid rak$asyabala-ghnya balako hy asauharer anugrahan nanamana§ copari napatatmuktal;-was delivered; kathaiicit-somehow or other; rak$asyal;fromthe hands of the Rak!?asi Putana; bala-ghnyal;-who was determinedto kill small children; balaka/;-especially the child "Krt;ta; hibecause;asau-He; hare/; anugrahat-by the mercy of the SupremePersonality of Godhead; nanam-indeed; anal; ca-and the handcart;upari-on top of the child; na-not; apatat-did fall down.TRANSLATIONThe child a, simply by the mercy of the Supreme Personalityof Godhead, was somehow or other rescued from thehands of the Riikasi Putanii, who was determined to kill Him.Then, again by the mercy of the Supreme Godhead, the handcartmissed falling upon the child.TEXT 25m;r ;ffirl 1fuR qRlij"' qft;n: W: cakra-vatena nito 'yamdaityena vipadam viyatsilayam patitas tatraparitratal; sure§varail;cakra-vatena-by the demon in the shape of a whirlwind(T:rt;tavarta); nita/; ayam-K:r!?t:ta was taken away; daityena-by thedemon; vipadam-dangerous; viyat-to the sky; silayam-on a slab ofstone; patital)-fallen; tatra-there; paritratal;-was saved; suraiSvarail;-bythe mercy of Lord Vi!?t;tU or His associates.TRANSLATIONThen again, the demon Travarta, in the form of a whirlwind,took the child away into the dangerous sky to kill Him, but the

240 Srimad-Bhigavatam [Canto 10, Ch. 11demon fell down onto a slab of stone. In that case also, by themercy of Lord Vi:r:tu or His associates, the child was saved.TEXT 26 SIR ill: I3H11'Ef;:q6'4l qriq 1111yan na mriyeta drumayorantaram prapya balakal;asav anyatamo vapitad apy acyuta-ra/cyary,amyat-then again; na mriyeta-did not die; drumayol; antaram-betweenthe two trees; prapya-although He was between; balakal;asau-that child, f?l)a; anyatamal;-another child; va api-or; tatapi acyuta-ra/cyaam-in that case also, He was saved by the SupremePersonality of Godhead.TRANSLATIONEven the other day, neither :r:ta nor any of His playmates diedfrom the falling of the two trees, although the children were nearthe trees or even between them. This also is to be considered themercy of the Supreme Personality of Godhead.TEXT 271sfm wn: 1·q··tt:ll\911yavad autpatiko 'ri$!ovrajam nabhibhaved ita/;tavad balan upadayayasyamo 'nyatra sanugal;yavat-so long; autpatikal;-disturbing; ari$tal;-the demon; vrajam-thisGokula Vrajabhumi; na-not; abhibhavet ital;-go awayfrom this place; tavat-so long; balan upadaya-for the benefit of the

Text 28] The Childhood Pastimes of J}.a 241boys; yasyamab,-we shall go; anyatra-somewhere else; sa-anugab,withour followers.TRANSLATIONAll these incidents are being caused by some unknown demon.Before he comes here to create another disturbance, it is our dutyto go somewhere else with the boys until there are no moredisturbances.PURPORTUpananda suggested, "By the mercy of Lord Viu, Kra has alwaysbeen saved from so many dangerous incidents. Now let us leave thisplace and go someplace where we may worship Lord Viu undisturbed,before there is another cause of death from some demon who may attackus." A devotee desires only that he may execute devotional service undisturbed.Actually we see, however, that even during the presence ofKra, when Nanda Maharaja and the other cowherd men had theSupreme Personality of Godhead in their presence, there were disturbances.Of course, in every case, Kra came out victorious. The instructionwe may derive from this is that we should not be disturbed byso-called disturbances. There have been so many disturbances to ourKra consciousness movement, but we cannot give up our forwardmarch. On the contrary, people are receiving this movement very enthusiasticallyall over the world, and they are purchasing literature aboutl(r.Qa consciousness with redoubled energy. Thus there are both encouragementsand disturbances. This was so even in Kra's time.TEXT 28¥i 1'44 ;rrq ::r.\1cf::J::II'1:r.::'1rn¥( Ilflq•n4hli ·&•tt"t vanam vrndavanam namapa.Savyam nava-kananamgopa-gopi-gavam sevyampuTJywiri-trTJa-virudhamvanam-another forest;vrndavanam nama-named V:rndavana;pa.Savyam-a very suitable place for maintenance of the cows and other

242 Srimad-Bhagavatam [Canto 10, Ch. 11animals; nava-kananam-there are many new gardenlike places; gopagopi-gaviim-forall the cowherd men, the members of their families,and the cows; sevyam-a very happy, very suitable place; pur:tya-adrithereare nice mountains; trr:ta-plants; virudham-and creepers.TRANSLATIONBetween Nandesvara and Mahavana is a place named V:rndavana.This place is very suitable because it is lush with grass, plants andcreepers for the cows and other animals. It has nice gardens andtall mountains and is full of facilities for the happiness of all thegopas and gopis and our animals.PURPORTV:rndavana is situated between Nandesvara and Mahavana. Formerlythe cowherd men had shifted to Mahavana, but still there were disturbances.Therefore the cowherd men selected V:rndavana, which was betweenthe two villages, ana decided to go there.TEXT 29ij't1'311Qi1 1+4: l€tll!l'{ I\ti1tril!4m tat tatriidyaiva yasyiimab,sakatan ywikta mii ciramgodhaniiny agrato yantubhavatiim yadi rocatetat-therefore; tatra-there; adya eva-just today; yiisyamab,-letus go; sakatiin-all the carts; yurikta-make ready; mii ciram-withoutdelay; go-dhaniini-all the cows; agratab,-in front; yantu-let themgo; bhavatiim-of all of you; yadi-if; rocate-it is pleasing to accept it.TRANSLATIONTherefore, let us immediately go today. There is no need to waitany further. If you agree to my proposal, let us prepare all thebullock carts and put the cows in front of us, and let us go there.

Text 32]The Childhood Pastimes of Kna243TEXT 30:«tf: I ij'illrt4 til{ qf(4§G:t: II o IItac chrutvaika-dhiyo gopa/:1sadhusadhv iti vadina/:1vrajansvan svan samayujyayayu rli4ha-paricchadalJ,tat srutva-hearing this advice of Upananda's; eka-dhiya/:1--votingunanimously; gopd/:1--all the cowherd men; sadhu sadhu-very nice,very nice; iti-thus; vadina/:1--speaking, declaring; vrajan-cows;svan svan-own respective; samdyujya-assembling; yayu/:1--started;ra4ha-paricchadaiJ,-a11 the dresses and paraphernalia having been kepton the carts.TRANSLATIONUpon hearing this advice from Upinanda, the cowherd menunanimously agreed. "Very nice," they said. "Very nice." Thusthey sorted out their household affairs, placed their clothing andother paraphernalia on the carts, and immediately started forV flldivana.TEXTS 31-32" '"' l'i, T;.rHT qtq(UIIf'{ ::q I3R: nifttp(lqJI 3tl*l:tHI«wtl: II Z II'"' " Ht '1\tf «: I'"'"1_4'41 .. O( : «(trl: 1111vrddhan balan striyo rajansarvopakarar:uJ,ni caana/:1-sv aropya gopalayatta atta-sardsana/:1godhananipuraskrtyaspigaTJy apurya sarvata/:1-"

244 Srimad-Bhigavatam[Canto 10, Ch. 11tarya-ghoer;w mahatayayu saha-purohitavrddhan-frrst all the old men; btiltin-children; striya-women;rajan-0 King Parikit; sarva-upakarar;uini ca-then all sorts ofnecessities and whatever belongings they had; anau-on the bullockcarts; tiropya-keeping; gopala -all the cowherd men; yattti-withgreat care; atta-sara-asana-fully equipped with arrows and bows; godhanani-allthe cows; puraskrtya-keeping in front; srrigtii-buglesor horns; tipurya-vibrating; sarvata-all around; turya-ghoer;wwiththe resounding of the bugles; mahata-loud; yayu-started;saha-purohita-with the priests.TRANSLATIONKeeping all the old men, women, children and householdparaphernalia on the bullock carts and keeping all the cows infront, the cowherd men picked up their bows and arrows withgreat care and sounded bugles made of horn. 0 King Pariktit, inthis way, with bugles vibrating all around, the cowherd men, accompaniedby their priests, began their journey.PURPORTIn this connection it is to be noted that although the inhabitants ofGokula were mostly cowherd men and cultivators, they knew how to defendthemselves from danger and how to give protection to the women,the old men, the cows and the children, as well as to the brahminicalpurohitas.'"''"'TEXT 33 il"t:qtl906tU IifitUIJl: o8ij: ij€4 R'l«: II IIgopyo rii4ha-ratha natnakuca-kurikuma-kantayakrr;w-lila jagu prityanka-kathya suvasasa

Text 34] The Childhood Pastimes of r,ta 245gopyab.-all the cowherd women; ra4ha-rathab.-while riding on thebullock carts; natna-kuca-kunkuma-kiintayab.-their bodies, especiallytheir breasts, were decorated with fresh kunkuma; krr;ta-lildb.-thepastimes of KrI}.a; jagub.-they chanted; pritya-with great pleasure;ni§ka-kar;t!hyab.-decorated with lockets on their necks; su-vdsasab.verywell dressed.TRANSLATIONThe cowherd women, riding on the bullock carts, were dressedvery nicely with excellent garments, and their bodies, especiallytheir breasts, were decorated with fresh kurikuma powder. As theyrode, they began to chant with great pleasure the pastimes ofr,ta.TTEXT 34iiila;lilfi:t l€h!!+ilij' I: iQJRT+it+lri uflffl 1111tatha ya5oda-rohir;tyavekam sakatam asthiterejatub. krr;ta-ramabhyamtat-katha-sravar;totsuketatha-as well as; ya5oda-rohir;tyau-both mother Yasoda and motherRohil}.i; ekam sakatam-on one bullock cart; asthite-seated; rejatub.verybeautiful; krr;ta-ramabhyam-KrI}.a and Balarama, along withTheir mothers; tat-katha-of the pastimes of K:rI}.a and Balarama; sravar;ta-utsuke-beingsituated in hearing with great transcendentalpleasure.TRANSLATIONThus hearing about the pastimes of r,ta and Balarama withgreat pleasure, mother Ya8odi and Rohir,tidevi, so as not to beseparated from r,ta and Balarama for even a moment, got upwith Them on one bullock cart. In this situation, they all lookedvery beautiful.

246 Srimad-Bhigavatam [Canto 10, Ch. 11PURPORTIt appears that mother Yasoda and Rohii could not be separated froml

Text 37]The Childhood Pastimes of Kt1.1a247nikhatocchrita-sakhabhirabhiguptaril samantataThere was no need to make fences all around. One side was already defendedby thorn trees, and thus the thorn trees, the bullock carts and theanimals encircled the inhabitants in their temporary residence.--·'"'TEXT 36. Q. "t"

248 Srimad-Bhagavatam [Canto 10, Ch. 11evam-in this way; vraja-okasam-to all the inhabitants of Vraja;pritim-pleasure; yacchantau-giving; bala-cetitai-by the activitiesand pastimes of childhood; kala-vakyai-and by very sweet brokenlanguage; sva-kalena-in due course of time; vatsa-palau-to take careof the calves; babhavatu-were grown up.TRANSLATIONIn this way, Kna and Balarama, acting like small boys and talkingin half-broken language, gave transcendental pleasure to allthe inhabitants of Vraja. In due course of time, They became oldenough to take care of the calves.PURPORTAs soon as K:rI)a and Balarama were a little grown up, They weremeant for taking care of the calves. Although born of a very well-to-dofamily, They still had to take care of the calves. This was the system ofeducation. Those who were not born in brahmar:w families were notmeant for academic education. The brahmar:ws were trained in a literary,academic education, the atriyas were trained to take care of the state,and the vaiSyas learned how to cultivate the land and take care of thecows and calves. There was no need to waste time going to school to befalsely educated and later increase the numbers of the unemployed.K:rI)a and Balarama taught us by Their personal behavior. K:rQa tookcare of the cows and played His flute, and Balarama took care ofagricultural activities with a plow in His hand.TEXT 38m: :1;u;usthuqR«'luavidare vraja-bhuvasaha gopala-daraka*carayam dsatur vatsdnndna-kr'ii)a-paricchadauavidare-not very far from the residential quarters of the Vrajavasis;vraja-bhuva-from the land known as Vraja; saha gopala-daraka*-

Text 40] The Childhood Pastimes of 1]8 249with other boys of the same profession (cowherd boys); carayamasatuQ.-tended; vatsan-the small calves; nand-various; krU;lclsporting;paricchadau-dressed very nicely in different ways andequipped with implements.TRANSLATIONNot far away from Their residential quarters, both ·a andBalariima, equipped with all kinds of playthings, played with othercowherd boys and began to tend the small calves.TEXTS 39-40m:: ,: f'fiuftf¥1: liif;t'lift'l;:lt IIDL 11 iii;ffi q((4{t:' · 31'til'f 6dftq: ·11Ill'Jollkvacid vadayato veumepai ipata kvacitkvacit padai kirikiibhikvacit krtrima-go-vraivrayamau nardantauyuyudhate parasparamanukrtya rutair jantamsceratu prakrtau yathakvacit-sometimes; vadayata-blowing; veum-on the flute;epai-with a device of rope for throwing; ipata-throwingstones to get fruit; kvacit-sometimes; kvacit padai-sometimes withthe legs; kirikiibhi-with the sound of ankle bells; kvacit-sometimes;krtrima-go-vrai-by becoming artificial cows and bulls;vrayamdau-imitating the animals; nardantau-roaring loudly;yuyudhate-They both used to fight; parasparam-with one another;anukrtya-imitating; rutai-by resounding; jantan-all the animals;ceratuQ.-They used to wander; prakrtau-two ordinary humanchildren; yatha-like.

250 Srimad-Bhigavatam [Canto 10, Ch. 11TRANSLATIONSometimes Kf,l,la and Balariima would play on Their flutes,sometimes They would throw ropes and stones devised for gettingfruits from the trees, sometimes They would throw only stones,and sometimes, Their ankle bells tinkling, They would play footballwith fruits like bael and iimalaki. Sometimes They would coverThemselves with blankets and imitate cows and bulls and fightwith one another, roaring loudly, and sometimes They would imitatethe voices of the animals. In this way They enjoyed sporting,exactly like two ordinary human children.PURPORTV:rndavana is full of peacocks. Kujat-kokila-hamsa-sarasa-ga1)iikirr;temayurakule. The V:rndavana forest is always full of cuckoos, ducks,swans, peacocks, cranes and also monkeys, bulls and cows. So K:ra andBalariima used to imitate the sounds of these animals and enjoy sporting.kadacid yamuna-tirevatsarns carayato/:t svakai/:tvayasyai/:t kr$r;ta-balayorjighamsur daitya agamatkadacit-sometimes; yamuna-tire-on the bank of the Yamuna·vatsan-the calves; carayato/:J,-when They were tending; svakai/:J,­Their own; vayasyai/:J,-with other playmates; kr$r;ta-balayo/:J,-bothKra and Balarama; jighdmsu/:J,-desiring to kill Them; daitya/:t­another demon; agamat-reached there.TRANSLATIONOne day while Rima and Kf,l,l8, along with Their playmateswere tending the calves on the bank of the River Yamuna, anotherdemon arrived there, desiring to kill Them.

......Text 43]The Childhood Pastimes of Kt11a251TEXT 42 '4ijfqoj U{: I"" ... tnt( '!· tam vatsa-rupir;wm vi/cyyavatsa-yutha-gatam haridarsayan baladevayasanair mugdha ivasadattam-unto the demon; vatsa-rupir;wm-assuming the form of a calf;vilcyya-seeing; vatsa-yutha-gatam-when the demon entered thegroup of all the other calves; hari-the Supreme Personality of Godhead,KtQa; darsayan-indicating; baladevaya-unto Baladeva;sanai-very slowly; mugdha iva -as if He did not understand anything;asadat-came near the demon.TRANSLATIONWhen the Supreme Personality of Godhead saw that the demonhad assumed the form of a calf and entered among the groups ofother calves, He pointed out to Baladeva, "Here is anotherdemon." Then He very slowly approached the demon, as if He didnot understand the demon's intentions.PURPORTThe import of the words mugdha iva is that although KtI).a knowseverything, here He pretended that He did not understand why thedemon had entered among the calves, and He informed Baladeva by asign.TEXT 43tq(qta:t «ts•t'i: 1'"'ill'i'41 m SflOffi! trd--'" N d ..., I(1" Fn 4lfll'ilwt: -qqrn IIgrhitvapara-padabhyamsaha-langulam acyuta

252 Srimad-Bhagavatam[Canto 10, Ch. 11bhriimayitvii kapitthiigrepriihir:wd gata-fivitamsa kapitthair mahii-kiiya/:tpiityamiinai/:t papiita hagrhitvii-capturing; apara-piidiibhyiim-with the hind legs; sahaalongwith; liirigulam-the tail; acyuta/:t-a, the Supreme Personalityof Godhead; bhriimayitvii-twirling around very severely;kapittha-agre-on the top of a kapittha tree; priihi1:wt-threw him;gata-jivitam-1ife1ess body; sa/:t-that demon; kapitthai/:t-with thekapittha trees; mahii-kiiya/:t-assumed a great body; piityamiinai/:t­and while the tree fell down; papiita ha-he fell dead on the ground.TRANSLATIONThereafter, Sri Kt'll'.la caught the demon by the hind legs andtail, twirled the demon's whole body very strongly until the demonwas dead, and threw him into the top of a kapittha tree, which thenfell down, along with the body of the demon, who had assumed agreat form.PURPORTa killed the demon in such a way a:s to get the kapittha fruits tofall so that He and Balarama and the other boys could take advantage ofthe opportunity to eat them. The kapittha is sometimes called k$atbelphala.The pulp of this fruit is very palatable. It is sweet and sour, andeveryone likes it.TEXT 44({ 'lf Nijl : ij: ijf-l qfu I qf((1 .. tJ!I : tqFEfontam vik$ya vismitii biilii/:tsa§amsu/:t siidhu siidhv itideviiS ca parisantU$tiibabhuvu/:t pU$pa-var$itta/:tmnmtam-this incident; vik$ya -observing; vismitii/:t-very much astonished;biilii/:t-all the other boys; sa§amsu/:t-praised highly; siidhu

Text 45] The Childhood Pastimes of ,:r;ta 253s&lhu iti-exclaiming, "Very good, very good"; devatt ca-and all thedemigods from the heavenly planets; parisantU$tatt-being very muchsatisfied; babhavutt-became; pU$pa-var$itt-showered flowers onQ.a.TRANSLATIONUpon seeing the dead body of the demon, all the cowherd boysexclaimed, "Well done, K":r;ta! Very good, very good! ThankYou." In the upper planetary system, all the demigods werepleased, and therefore they showered flowers on the SupremePersonality of Godhead.TEXT 45

254 Srimad-Bhigavatam [Canto 10, Ch. 11His daily affairs, for it was routine work. While He tended the calves onthe bank of the River Yamuna, two or three incidents took place everyday, and although these were serious, killing the demons one afteranother appeared to be His daily routine work.TEXT 46 qQ:l;:a . Iqfell svam svam vatsa-kulam sarvepayayi$yanta ekadagatva jalasayabhyasampayayitva papur jalamsvam svam-own respective; vatsa-kulam-the group of calves;sarve-all the boys and l(rl}.a and Balarama; payayi$yanta-desiringto have them drink water; ekada-one day; gatva-going; jala-asayaabhyasam-nearthe water tank; payayitva-after allowing the animalsto drink water; papu jalam-they also drank water.TRANSLATIONOne day all the boys, including a and Balariima, each boytaking his own group of calves, brought the calves to a reservoir ofwater, desiring to allow them to drink. After the animals drankwater, the boys drank water there also. TEXT 47tiltel '4(1Q'*I¥Nij( Iijstij:afZI f'R:: 11 ll\911te tatra dadrsur balamaha-sattvam avasthitamtatrasur vajra-nirbhinnam·gire srngam iva cyutam

Text 49] The Childhood Pastimes of Knl}a 255te-they; tatra-there; dadrsu-observed; bala-al1 the boys;maha-sattvam-a gigantic body; avasthitam-situated; tatrasu-becameafraid; vajra-nirbhinnam-broken by a thunderbolt; girespigam-the peak of a mountain; iva-like; cyutam-fallen there.TRANSLATIONRight by the reservoir, the boys saw a gigantic body resemblinga mountain peak broken and struck down by a thunderbolt. Theywere afraid even to see such a huge living being.TEXT 48« ilit ;nq "''"'tW m 13TJiRl( «m pi i( 11\lllsa vai bako nama mahanasuro baka-rupa-dhrkagatya sahasa km:wmtik{;r:w-tur:u;lo 'grasad balisa-that creature; vai-indeed; baka nama-by the nameBakasura; mahan asura-a great, gigantic demon; baka-rupa-dhrkassumedthe bodily shape of a big duck; agatya-coming there;sahasa-all of a sudden; kr$r:tam-Kr?a; tik{;r:w-tu-sharp beak;agrasat-swallowed; bali-very powerful.TRANSLATIONThat great-bodied demon was named Bakiisura. He had assumedthe body of a duck with a very sharp beak. Having come there, heimmediately swallowed I]a.TEXT 49 €hi4d qr u•: 1!f(ftufier fq;n !IT'li Pla«: 11\lllkr$r:taril maha-baka-grastamdr$tva ramadayo 'rbhaka

256 Srimad-Bhagavatam[Canto 10, Ch. 11babhavur indriyar:tivavina prar:tam vicetasa/:J,kr$r:tam-unto :Kr1;1a; maha-baka-grastam-swallowed by the greatduck; dmva-seeing this incident; rama-adaya/:J, arbhaka/:J,-all theother boys, headed by Balarama; babhavu/:J,-became overwhelmed; indriyar:ti-senses;iva-like; vina-without; priir:tam-life; vicetasa/:J,­very much bewildered, almost unconscious.TRANSLATIONWhen Balarima and the other boys saw that :Kr11r.ta had been devouredby the gigantic duck, they became almost unconscious, likesenses without life.PURPORTAlthough Balarama can do everything, because of intense affection forHis brother He was momentarily bewildered. A similar thing is stated tohave happened in connection with rukmir:ti-harar:ta, the kidnapping ofRukmi1;1i. When :Kr1;1a, after kidnapping Rukmi1;1i, was attacked by allthe kings, Rukmi1;1i was momentarily bewildered, until the Lord took theproper steps.TEXT 50 · Sfa>6:W'd41ff4""• Q....,:"INIQ ISI"I\: ij I mnsmmJd - ( llolltam talu-malam pradahantam agnivadgopala-sanum pitaram jagad-guro/:J,caccharda sadyo 'tirU$dk$atam bakastur:u.Jena hantum punar abhyapadyatatam-:Kr1;1a; talu-malam-the root of the throat; pradahantamburning;agni-vat-like fire; gopala-sanum-KrI;\a, the son of acowherd man; pitaram-the father; jagat-guro/:J,-of Lord Brahma;

Text 51] The Childhood Pastimes of Kt111,1a 257caccharda-got out of his mouth; sadya--'immediately; ati-d-withgreat anger; aatam-without being hurt; baka-Bakasura;tuQ4ena-with his sharp beak; hantum-to kill; puna-again;abhyapadyata -endeavored.TRANSLATIONKt111,1a, who was the father of Lord Brahmii but who was acting asthe son of a cowherd man, became like fire, burning the root ofthe demon's throat, and the demon Bakisura immediately disgorgedHim. When the demon saw that Kf!l,la, although havingbeen swallowed, was unharmed, he immediately attacked Kf!l,laagain with his sharp beak.PURPORTAlthough a is always as soft as a lotus, within the throat ofBakasura He created a burning sensation of being hotter than fire. Althougha's whole body is sweeter than sugar candy, Bakasura tastedbitterness and therefore immediately vomited a up. As stated inBhagavad-gita (4.11), ye yatha mam prapadyante tams tathaivabhajamy a ham. When a is accepted as an enemy, He becomes themost intolerable object for the nondevotee, who cannot tolerate K:rawithin or without. Here this is shown by the example of Bakasura.TEXT 51'«{ ij' - MHR4 m mw: Iw::o ._.. ... ; _(1 .... _. ...L:'I:rliiii 11'-\ IItam apatantam sa nigrhya tuTJ4,ayordorbhyam bakam kamsa-sakham satam pat*pa§yatsu bale$U dadara lilayamudavaho viravad divaukasamtam-unto Bakasura; apatantam-again endeavoring to attack Him;sa-Lord a; nigrhya-capturing; tuTJ4,ayo-by the beak;

258 Srimad-Bhigavatam [Canto 10, Ch. 11dorbhyam-with His arms; bakam-Bakasura; kamsa-sakham-whowas the friend and associate of Kamsa; satam pati-Lord KrJ)a, themaster of the VaiJ)avas; pa.Syatsu-while observing; bale$u-all thecowherd boys; dadara-bifurcated; lilaya-very easily; mudaavaha-thisaction was very much pleasing; vira-vat-like the grasscalled viraa (as it is bifurcated); divaukasam-to all the denizens ofheaven.TRANSLATIONWhen 1\rJ.la, the leader of the V ai1_1avas, saw that the demonBakasura, the friend of Kamsa, was endeavoring to attack Him,with His arms He captured the demon by the two halves of thebeak, and in the presence of all the cowherd boys KtJ.la very easilybifurcated Him, as a child splits a blade of vira1_1a grass. By thuskilling the demon, KtJ.la very much pleased the denizens ofheaven.TEXT 52ij f.tl;w:'tlf.{ ;wt4(;w¥tfetill: I«'il =.n;w•t4(ij-fi'tqtt\61 M IItada bakariril sura-loka-vasinasamakiran nandana-mallikadibhisamu),ire canaka-sarikha-samstavaistad vik$ya gopala-suta visismiretada-at that time; baka-arim-unto the enemy of Bakasura; suraloka-vasina-thecelestial denizens of the higher planets; samakiranshoweredflowers; nandana-mallika-adibhi-with such flowers asmallika, which are grown in Nandana-kanana; samu),ire-also congratulatedHim; ca-and; anaka-sarikha-samstavai-by celestial kettledrumsand conchshells, accompanied with prayers; tat vik$ya-byseeing this; gopala-suta-the cowherd boys; visismire-were struckwith wonder.

...Text 53] The Childhood Pastimes of l}a 259TRANSLATIONAt that time, the celestial denizens of the higher planetarysystem showered mallika-pu'lpa, flowers grown in Nandanakinana,upon K:r'll}&, the enemy of Bakisura. They also congratulatedHim by sounding celestial kettledrums and conchshells andby offering prayers. Seeing this, the cowherd boys were struckwith wonder.TEXT 53 •;;,qe "'t::(t+na.: 5ftUtiiAi qur: 1J\IILliiiij ij qf(( :5iufN 4:st : IImuktam bakdsyad upalabhya balakaramadaya/:1, prar:wm ivendriyo gar:w/:1,sthanagatam tam parirabhya nirvrta/:1,praTJ-iya vatsan vrajam etya taj jagu/:1,muktam-thus released; baka-asyat-from the mouth of Bakasura;upalabhya-getting back; balaka/:1,-all the boys, the playmates; rdmaadaya/:1,-headedby Balarama; prar:wm-life; iva-like; indriya/:1,­senses; ga7J.a/:J,-a11 of them; sthana-agatam-going to their own place;tam-unto l(rQa; parirabhya-embracing; nirvrta/:1,-being freed fromthe danger; praTJ.iya-after collecting; vatsan-all the calves; vrajametya-returning to Vrajabhumi; tat jagu/:1,-loudly declared the incident.TRANSLATIONJust as the senses are pacified when consciousness and lifereturn, so when Ill}& was freed from this danger, all the boys, includingBalarima, thought that their life had been restored. Theyembraced Ill}& in good consciousness, and then they collectedtheir own calves and returned to Vrajabhtimi, where they declaredthe incident loudly.

260 Sr-imad-Bhagavatam [Canto 10, Ch. 11PURPORTIt was the practice of the inhabitants of Vrajabhumi to compose poetryabout the incidents that occurred in the forest when Q.a performedHis different activities of killing the asuras. They would compose all thestories in poetry or have this done by professional poets, and then theywould sing about these incidents. Thus it is written here that the boyssang very loudly.TEXT 54 f461 m.ntftqr*llfilillt61: Ia€il•••6f't'4tey¥41 : 11'-\11srutva tad vismita gopagopya§ catipriyadrtapretyagatam ivotsukyadaianta tr$iteai)Aisrutva-after hearing; tat-these incidents; vismita-being struckwith wonder; gopa -the cowherd men; gopya ca-and their respectivewives; ati -priya -adrta -received the news with great transcendentalpleasure; pretya agatam iva-thought that it was as if the boys hadreturned from death; utsukyat-with great eagerness; aianta-beganto look upon the boys; tr$ita-iaa-with full satisfaction, they did notwant to turn their eyes from Q.a and the boys.TRANSLATIONWhen the cowherd men and women heard about the killing ofBakasura in the forest, they were very much astonished. Uponseeing KrQa and hearing the story, they received KrQa veryeagerly, thinking that KrQa and the other boys had returned fromthe mouth of death. Thus they looked upon KrQa and the boyswith silent eyes, not wanting to turn their eyes aside now that theboys were safe.PURPORTBecause of intense love for K:rQ.a, the cowherd men and womensimply remained silent, thinking of how Q.a and the boys had been

Text 56] The Childhood Pastimes of KrJ;la 261saved. The cowherd men and women looked upon K:rQa and the boysand did not desire to turn their eyes aside.TEXT 55 ifrit it'll%nah:r \ aho batasya balasyabahavo mrtyavo 'bhavanapy asid vipriyam te$drhkrtam pilrvam yato bhayamaho bata-it is very astonishing; asya-o£ this; balasya-K:rQa;bahava-many, many; mrtyava-causes of death; abhavan-appeared;api-still; asit-there was; vipriyam-the cause of death;te$dm-of them; krtam-done; pilrvam-formerly; yata-fromwhich; bhayam-there was fear of death.TRANSLATIONThe cowherd men, headed by Nanda Maharaja, began to contemplate:It is very astonishing that although this boy KrJ;la hasmany times faced many varied causes of death, by the grace of theSupreme Personality of Godhead it was these causes of fear thatwere killed, instead of Him.PURPORTThe cowherd men innocently thought, "Because our K:rQa is innocent,the causes of death that appeared before Him were themselveskilled instead of K:r$Qa. This is the greatest grace of the SupremePersonality of Godhead."TEXT 563N q1: In.u:s. ....... . ,. ;r- \'It qij"4d athapy abhibhavanty enamnaiva te ghora-darsana

262 Srimad-Bhigavatam[Canto 10, Ch. 11jighamsayainam asadyana.Syanty agnau patangavatatha api-although they come to attack; abhibhavanti-they are ableto kill; enam-this boy; na-not; eva-certainly; te-all of them;ghora-darsand-very fierce looking; jighdmsayd-because of envy;enam-unto l(rQa; asddya-approaching; na.Syanti-are vanquished(death occurs to the aggressor); agnau-in fire; patanga-vat-like flies.TRANSLATIONAlthough the causes of death, the daityas, were very fierce, theycould not kill this boy ,I_la. Rather, because they came to kill innocentboys, as soon as they approached they themselves werekilled, exactly like Hies attacking a fire.PURPORTNanda Maharaja innocently thought, "Perhaps this boy l(rQa formerlykilled all these demons, and therefore in this life they are enviousand are attacking Him. But l(rQa is a fire, and they are flies, and in afight between fire and flies, the fire is always victorious." Fighting is alwaystaking place between the demons and the power of the SupremePersonality. Paritrdr;tdya sadhunam vinasaya ca dU$krtam (Bg. 4.8).Anyone who is against the control of the Supreme Personality of Godheadmust be killed, life after life. Ordinary living beings are subject tokarma, but the Supreme Personality of Godhead is always victorious overthe demons.TEXT 57 i4!AaJ q'Rf ;n: Clift:f-€1 It11ii i(tl ffil. 11\911aho brahma-viddm vdcondsatyd santi karhicitgargo yad aha bhagavdnanvabhavi tathaiva tataho-how wonderful it is; brahma-viddm-of persons who have fullknowledge of Brahman, transcendence; vdca-the words; na-never;

Text 58] The Childhood Pastimes of _Kr1,1a 263asatyab--untruth; santi-become; karhicit-at any time; garga/:J­Gargamuni; yat-whatever; aha-predicted; bhagavan-Gargamuni,the most powerful; anvabhavi-is exactly happening; tatha eva-as;tat-that.TRANSLATIONThe words of persons in full knowledge of Brahman never becomeuntrue. It is very wonderful that whatever Gargamuni predictedwe are now actually experiencing in all detail.PURPORTThe purpose of human life is indicated in the Brahma-sutra: athatobrahma-jijiiasa. To make one's life perfect-in the past, present andfuture-one must learn about Brahman. Because of intense affection,Nanda Maharaja could not understand K:r1,1a as He is. Gargamuni wasable to know everything, past, present and future, by studying theVedas, but Nanda Maharaja could not understand K:r1,1a directly. Becauseof his intense love for K:r1,1a, he forgot who K:r1,1a was and couldnot understand K:r1,1a's potency. Although K:r1,1a is Naraya1,1a Himself,Gargamuni did not disclose this. Thus Nanda Maharaja appreciated thewords of Gargamuni, but because of his deep affection he could notunderstand who K:r1,1a was, although Gargamuni had said that K:r1,1a'squalities would be exactly like those of Naraya1,1a.TEXT 58 0·q wt;:((IG;tll tmT: iflliOI(I UG\1 I ('1'111J1T lfll{_ IIiti nandadayo gopabkm;ta-rama-katham muddkurvanto ramamar;tas canavindan bhava-vedanamiti-in this way; nanda-adayab--all the cowherd men, headed byNanda Maharaja; gopab--cowherd men; kr$r;ta-rama-katham-narrationof incidents in connection with Bhagavan K:r1,1a and Rama; muqaingreat transcendental pleasure; kurvantab--doing that; ramamar;tab-

264 Srimad-Bhigavatam [Canto 10, Ch. 11ca-enjoyed life and increased their affection for l).a; na-not;avindan-perceived; bhava-vedanam-the tribulations of materialexistence.TRANSLATIONIn this way all the cowherd men, headed by Nanda Maharaja, enjoyedtopics about the pastimes of 1\r'a and Balariima with greattranscendental pleasure, and they could not even perceive materialtribulations.PURPORTHere is an instruction about the result of studying or discussing thekr1Ja-lilas that appear in Srimad-Bhagavatam. Sadyo hrdy avarudhyate'tra krtibhiJ:r, su5ril$ubhis tat-ar:uit (Bhag. 1.1.2). Nanda Maharaja andYasoda in V:rndavana appeared like ordinary persons of this materialworld, but thy never felt the tribulations of tis world, although theysometimes met many dangerous situations created by the demons. This isa practical example. If we follow in the footsteps of Nanda Maharaja andthe gopas, we can all be happy simply by discussing the activities ofl).a.anarthopa§arnam saadbhakti-yogam adhoajelokasyajanato vidvamscakre satvata-samhitam(Bhag. 1.7.6)Vyasadeva has given this literature so that everyone may understandone's transcendental position simply by discussing bhiigavata-katha.Even at the present moment, everyone everywhere can be happy andfree from material tribulations by following Srimad-Bhagavatam. Thereis no need of austerities and penances, which in this age are very difficultto perform. Sri Caitanya Mahaprabhu has therefore declared, sarvatrnasnapanamparam vijayate sri-kr1Ja-sarikirtana n: . By our l).a consciousnessmovement, we are trying to distribute Srimad-Bhagavatam sothat anyone in any part of the world can be absorbed in the l).a consciousnessmovement by chanting and hearing about the activities ofl?l).a and be free from all material tribulations.

Text 59]The Childhood Pastimes of a265TEXT 59. . •&•: : '"'I&:l. ('(''"' 191: ... --\ifqi;fi!!k3ff4h ... . 41: "evarh vihiirai kaumaraikaumaram jahatur vrajenildyanai setu-bandhairmarka!otplavanadibh*evam-in this way; vihiirai-by different pastimes; kaumaraichildish;kaumaram-the age of childhood; jahatu- (Kta andBalarama) passed; vraje-in Vrajabhfuni; nilayanai-by playing hideand-seek;setu-bandhai-by constructing an artificial bridge on theocean; markata-like the monkeys; utplavana-adibhi-by jumpinghere and there, etc.TRANSLATIONIn this way Kfa and Balarima passed Their childhood age inVrajahhumi by engaging in activities of childish play, such as playinghide-and-seek, constructing a make-believe bridge on theocean, and jumping here and there like monkeys.Thus end the Bhaktivedanta purports of the Tenth Canto, EleventhChapter, of the Srimad-Bhagavatam, entitled "The Childhood Pastimesof KrT)a."

CHAPTER TWELVEThe Killinar of the Demon AghisuraThis chapter describes in detail :r;ta's pastime of killing Aghasura.One day :r;ta wanted to enjoy a picnic lunch within the forest, andtherefore He went out early into the forest with the other cowherd boys,accompanied by their respective groups of calves. While they were enjoyingtheir picnic, Aghasura, the younger brother of Putana and Bakasura,appeared there, desiring to kill :r;ta and His companions. The demon,who had been sent by Kamsa, assumed the form of a python, expandinghimself to a length of eight miles and the height of a mountain, hismouth seeming to extend from the surface of the earth to the heavenlyplanets. Having assumed this feature, Aghasura lay on the road. :r;ta'sfriends, the cowherd boys, thought that the demon's form was one of thebeautiful spots of V:rndavana. Thus they wanted to enter within themouth of this gigantic python. The gigantic figure of the python becamea subject for their sporting pleasure, and they began to laugh, confidentthat even if this figure were dangerous, :r;ta was there to protect them.In this way, they proceeded toward the mouth of the gigantic figure.:r;ta knew everything about Aghasura, and therefore He wanted toforbid His friends to enter the demon's mouth, but in the meantime allthe cowherd boys, along with their groups of calves, entered the mouthof that gigantic figure. :r;ta was waiting outside, and Aghasura waswaiting for :r;ta, thinking that as soon as :r;ta entered he would closehis mouth so that everyone would die. While waiting for :r;ta, herefrained from swallowing the boys. In the meantime, :r;ta was thinkingof how to save the boys and kill Aghasura. Thus He entered themouth of the gigantic asura, and when He was within the demon's mouthalong with His friends, He expanded His body to such an extent that theasura suffocated and died. After this, :r;ta, by casting His nectareanglance upon His friends, brought them back to life, and with pleasurethey all came out unhurt. Thus :r;ta encouraged all the demigods, andthey expressed their pleasure and happiness. For a crooked, sinful personthere is no scope for sayujya-mukti, or becoming one with the267

268 Srimad-Bhiigavatam [Canto 10, Ch. 12effulgence of Krt;ta, but because the Supreme Personality of Godheadentered the body of Aghasura, by His touch this demon got the opportunityto merge into the existence of the Brahman effulgence and thusattain sayujya-mukti.When this pastime was performed, Krt;ta was only five years old. Oneyear later, when He was six years old and He stepped into the paugaTJ4aage, this pastime was disclosed to the inhabitants of Vraja. ParikitMaharaja inquired, "Why is it that this pastime was disclosed only afterone year and yet the inhabitants of Vraja thought that it had been performedthat very day?" With this question, the Twelfth Chapter ends.TEXT 1mfi w""Cl"lif(lf !ffil: qqqfflql"( ISf;f}t;ASUj UJTAf.1•rJ1 :'lit tft: II IIsri-suka uvdcakvacid vanasaya mano dadhad vrajatprdta/J. samutthaya vayasya-vatsapanprabodhayan chrnga-ravefJ.a caruvinirgato vatsa-puraiJ.saro hari/J.sri-sukaiJ, uvdca-Sri Sukadeva Gosvami said; kvacit-one day; vanaasaya-justto enjoy a picnic in the forest; manaiJ,-mind; dadhatgaveattention; vrajdt-and went out of Vrajabhfuni; prdta/J.-early inthe morning; samutthdya-waking up; vayasya-vatsa-pan-thecowherd boys and the calves; prabodhayan-to get everyone to rise,waking up and informing them; srnga-raveTJ.a-by sounding the buglemade of horn; cdru-very beautiful; vinirgataiJ.-came out of Vrajabhumi;vatsa-puraiJ,saraiJ,-keeping the respective groups of calves infront; hariiJ,-the Supreme Personality of Godhead.TRANSLATIONSukadeva Gosvimi continued: 0 King, one day :Kf¥I].a decided totake His breakfast as a picnic in the forest. Having risen early in

..Text 3] The Killing of the Demon Aghisura 269the morning, He blew His bugle made of horn and woke all thecowherd boys and calves with its beautiful sound. Then 1\.f•t;t• andthe boys, keeping their respective groups of calves before them,proceeded from Vrajabhumi to the forest.TEXT2ij : :: t!Bl=;t fci'110lUl€f: I('(«=ilqf(ijtttttMijt't(%.. - .. II IItenaiva sakam prthukal;l sahasra.Sa/:lsnigdhal;l su.Sig -vetra-va'{la-Ve'{laval;lsvan svan sahasropari-sarikhyayanvitanvatsan puraskrtya viniryayur muddtena-Him; eva-indeed; sakam-accompanied by; prthukal;ltheboys; sahasra.Sal;l-by the thousands; snigdha/;l-very attractive;su-beautiful; sik-lunch bags; vetra-sticks for controlling the calves;vd'{ta-horn bugles; ve'{tava/;l-flutes; svan svan-their own respective;sahasra-upari-sarikhyaya anvitan-numbering over a thousand;vatsan-the calves; pura/:l-krtya-keeping in front; viniryayul;l-theycame out; mudd-with great pleasure.TRANSLATIONAt that time, hundreds and thousands of cowherd boys came outof their respective homes in Vrajabhumi and joined 1\.f,t;ta, keepingbefore them their hundreds and thousands of groups of calves.The boys were very beautiful, and they were equipped with lunchbags, bugles, flutes, and sticks for controlling the calves.TEXT3PIT IWfSe'letMI'4Iil$('(1=;t II II

270 Srimad-Bhigavatam[Canto 10, Ch. 12kmw.-vatsair asarikhyatairyathi-krtya sva-vatsakdncdrayanto 'rbha-lildbhirvijahrus tatra tatra hakr$1Jll-of Lord Q.a; vatsai-along with the calves; asarikhydtai-unlimited;yathi-krtya-assembled them; sva-vatsakdn-personalcalves; cdrayanta-executing; arbha-lildbhi-by boyhoodpastimes; vijahru -enjoyed; tatra tatra-here and there; ha-indeed.TRANSLATIONAlong with the cowherd boys and their own groups of calves,q.a came out with an unlimited number of calves assembled.Then all the boys began to sport in the forest in a greatly playfulspirit.PURPORTIn this verse the words kr$1Jll-vatsair asarikhyata* are significant.The word asarikhyata means "unlimited." Q.a's calves were unlimited.We may speak of hundreds, thousands, tens of thousands,hundreds of thousands, millions, billions, trillions, tens of trillions, andso on, but when we go further to speak of numbers impossible for us tocount, we are speaking of unlimited numbers. Such unlimited numbersare indicated here by the word asarikhyatai. Q.a is unlimited, His potencyis unlimited, His cows and calves are unlimited, and His space isunlimited. Therefore He is described in Bhagavad-gita as Parabrahman.The word brahman means "unlimited," and Q.a is the Supreme Unlimited,Parabrahman. Therefore, we should not consider the statementsof this verse to be mythological. They are factual, but inconceivable.Q.a can accommodate an unlimited number of calves and an unlimitedmeasurement of space. This is neither mythological nor false, but if westudy Q.a's potency with our limited knowledge, that potency willnever be possible to understand. Ata sn-kr$1Jll-ndmiidi na bhavedgrahyam indriyai (Bhakti-rasamrta-sindhu 1.2.109). Our senses cannotperceive how He could keep an unlimited number of calves and cowsand have unlimited space in which to do so. But this is answered in theBrhad-bhdgavatamrta:

Text 5]The Killing of the Demon Aghisura271evam prabho priyandm cadhc'imna.S ca samayasya caavicintya-prabhc'ivatvadatra kificin na durgha!amSri Sanatana Gosvami, in the Brhad-bhc'igavatamrta, states that sinceeverything about l(rI}.a is unlimited, nothing is impossible for Him. It isin this sense that we have to understand this verse.TEXT4i11e6;:cWi::I' 3l'R'l_ lliJ ''phala-prabala-stavakasumana-piccha-dhc'itubhikiica-guiija-mai-sva'1Ul­bhita apy abhayanphala-fruits from the forest; prabc'ila-green leaves; stavakabunches;sumana-beautiful flowers; piccha-peacock feathers;dhatubhi-very soft and colorful minerals; kiica-a kind of gem;guiija-small conchshells; mai-pearls; sva'1Ul-gold; bhitc'i-althoughdecorated; api abhayan-in spite of being decorated by theirmothers; the boys decorated themselves still more with the abovementionedarticles.TRANSLATIONAlthough all these boys were already decorated by their motherswith ornaments of kica, guiiji, pearls and gold, when they wentinto the forest they further decorated themselves with fruits,green leaves, bunches of flowers, peacock feathers and softminerals.TEXTS;ffi'Sri4lri4+"tli{li 16llli¥l: I \1((1 : II II

272 Srimad-Bhigavatam[Canto 10, Ch. 12m"{l(Lnto 'nyonya-sikyadinjiititan ardc ca cik$ipu/:ttatratyas ca punar daraddhasanta§ ca punar dadu/:tm"{l(Lnta/:t-stealing; anyonya-from one another; sikya-adinlunchbags and other belongings; j iitdn-having been understood bythe proprietor of the bag; drat ca-to a distant place; cik$ipu/:t-threwaway; tatratya/:t ca-those who were in that place also; puna/:t daratthenagain threw farther away; hasanta/:t ca puna/:t dadu/:t-when theysaw the proprietor, they threw it farther away and enjoyed laughing, andwhen the owner sometimes cried, his bag was given to him again.TRANSLATIONAll the cowherd boys used to steal one another's lunch bags.When a boy came to understand that his bag had been taken away,the other boys would throw it farther away, to a more distant place,and those standing there would throw it still farther. When theproprietor of the bag became disappointed, the other boys wouldlaugh, the proprietor would cry, and then the bag would bereturned.PURPORTThis kind of playing and stealing among boys still exists even in thematerial world because this kind of sporting pleasure is present in thespiritual world, from which this idea of enjoyment emanates. ]anmadyasya yata/:t (Vedanta-sutra 1.1.2). This same enjoyment is displayed byKn1,1a and His associates in the spiritual world, but there the enjoymentis eternal, whereas here, on the material platform, it is temporary; therethe enjoyment is Brahman, whereas here the enjoyment is jaQ,a. The1,1a consciousness movement is meant to train one how to transferoneself from the jaQ,a to the Brahman, because human life is meant forthis purpose. Athato brahma-jijfidsa (Vedanta-sutra 1.1.1). 1,1a comesdown to teach us how we can enjoy with Him on the spiritual platform, inthe spiritual world. Not only does He come, but He personally displaysHis pastimes in V:rndavana and attracts people to spiritual enjoyment.

Text 11]The Killing of the Demon Aghiisura273TEXT6tRY: PJft I t 't4fiRt 4'l II IIyadi daram gata/:t kmwvana-sobhea1Jii,ya tamaham purvam aham parvamiti sarhsprsya remireyadi-i£; daram-to a distant place; gata/:t-went; kmw/:t-theSupreme Personality of Godhead; vana-sobha-the beauty of the forest;ia1Jii,ya-for visiting and enjoying; tam-unto ltlt : JtU\·lfUl ifi:q;f I d: Sft(ltj: : 1-ffi: ll\911nt4§ltllfif: .,ik: m: 1mqf?t etMt¥1: II II·: el"IUH 6i¥«t'l Inttekf &: qel"!l II II i\*Re G·-=tf: : Wi(t+'\I(IU I .... s : 31M-.:.0ltlt: 'R Sf'Rr II oil

274 Srimad-Bhagavatam[Canto 10, Ch. 12 m " .m;mmet... (a:H Of: i't: II llkecid vean vadayantodhmantaJ:r, spigai kecanakecid bhpigaiJ:r, pragayantaJ:r,kujantaJ:r, kokilaiJ:r, parevicchayabhiJ:r, pradhavantogacchantaJ:r, sadhu-hamsakaiJ:r,bakair upaviSanta§ canrtyanta§ ca kalapibhiJ:r,vikarantaJ:r, kiSa-balanarohanta§ ca tair drumanvikurvanta§ ca taiJ:r, sakamplavanta§ ca palaSusakam bhekair vilarighantaJ:r,saritaJ:r, srava-samplutaJ:r,vihasantaJ:r, praticchayaJ:r,sapanta§ ca pratisvananittham satarh brahma-sukhanubhatyadasyam gatanam para-daivatenamayasritanam nara-darakesakam vijahruJ:r, krta-puya-punjaJ:r,kecit-some of them; veiln-flutes; vadayantaJ:r,-blowing; dhmantal;t-bugling;spigai-the horn bugles; kecana-someone else;kecit-someone; bhpigail;t-with the bumblebees; pragayantal;t-singingalong with; kajantal;t-imitating the sound of; kokilail;t-with thecuckoos; pare-others; vicchayabhiJ:r,-with running shadows; pradhavantal;t-someonerunning on the ground after the birds; gacchanta/:t­going along; sadhu-beautiful; hamsakail;t-with the swans; bakai/:t­with the ducks sitting in one place; upaviSantaJ:r, ca-sitting silently like

Text 11] The Killing of the Demon Aghisura 275them; nrtyanta ca-and dancing with; kalapibhi-with the peacocks;vikar$anta-attracting; kiSa-balan-the young monkeys; cirohantaca-gliding over; tai-with the monkeys; drumlin-the trees; vikurvantaca-exactly imitating them; tai-with the monkeys; siikamalongwith; plavanta ca-gliding over; pala.Si$u-on the trees;sdkam-along with; bhekai-with the frogs; vilanghanta-jumpinglike them; sarita-the water; srava-sampluta-became wet in thewater of the river; vihasanta-laughing; praticchiiyii-at theshadows; sapanta ca-condemned; pratisvanan-the sound of theirechoes; ittham-in this way; satam-of the transcendentalists; brahmasukha-anubhatya-withKr11a, the source of brahma-sukha (:Kr?a isParabrahman, and from Him originates His personal effulgence);ddsyam-servitorship; gatanam-of the devotees who have accepted;para-daivatena-with the Supreme Personality of Godhead; mayaasritaniim-forthose in the clutches of material energy; naraddrake-withHim who is like an ordinary child; sdkam-along with;vijahru-enjoyed; krta-pur;tya-puiija-all these boys, who had accumulatedthe results of life after life of pious activities.TRANSLATIONAll the boys would be differently engaged. Some boys blew theirflutes, and others blew bugles made of horn. Some imitated thebuzzing of the bumblebees, and others imitated the voice of thecuckoo. Some boys imitated Hying birds by running after thebirds' shadows on the ground, some imitated the beautiful movementsand attractive postures of the swans, some sat down with theducks, sitting silently, and others imitated the dancing of thepeacocks. Some boys attracted young monkeys in the trees, somejumped into the trees, imitating the monkeys, some made faces asthe monkeys were accustomed to do, and others jumped from onebranch to another. Some boys went to the waterfalls and crossedover the river, jumping with the frogs, and when they saw theirown reflections on the water they would laugh. They would alsocondemn the sounds of their own echoes. In this way, all thecowherd boys used to play with Knq.a, who is the source of theBrahman effulgence for jiianis desiring to merge into thateffulgence, who is the Supreme Personality of Godhead for

276 Srimad-Bhigavatam (Canto 10, Ch. 12devotees who have accepted eternal servitorship, and who for ordinarypersons is but another ordinary child. The cowherd boys,having accumulated the results of pious activities for many lives,were able to associate in this way with the Supreme Personality ofGodhead. How can one explain their great fortune?PURPORTAs recommended by Srila Riipa Gosvami, tasmdt kenapy upayenamanab, krr:te nivesayet (Bhakti-rasamrta-sindhu 1.2.4). Somehow orother, whether one thinks of Krr;ta as an ordinary human child, as thesource of the Brahman effulgence, as the origin of Paramatma, or as theSupreme Personality of Godhead, one should concentrate one's full attentionupon the lotus feet of Krr;ta. That is also the instruction ofBhagavad-gita (18.66): sarva-dharman parityajya mam ekam sara"{larhvraja. Srimad-Bhagavatam is the easiest way of directly approachingKrr;ta. Isvarab, sadyo hrdy avarudhyate 'tra krtibhib- su§rubhis tat­ar:uit (Bhag. 1.1.2). Diverting even a little of one's attention towardKrr;ta and activities in Krr;ta consciousness immediately enables one toachieve the highest perfection of life. This is the purpose of theKrr;ta consciousness movement. Lokasyajanato vidvams cakre satvatasarhhitam(Bhag. 1.7.6). The secret of success is unknown to people ingeneral, and therefore Srila Vyasadeva, being compassionate toward thepoor souls in this material world, especially in this age of Kali, has givenus the Srimad-Bhagavatam. Srimad-bhagavatarh purd"{lam amalam yadva4"{1avdndrh priyam (Bhag. 12.13.18). For Vair;tavas who are somewhatadvanced, or who are fully aware of the glories and potencies of theLord, Srimad-Bhagavatam is a beloved Vedic literature. After all, wehave to change this body (tatha dehantara-praptitt}. If we do not careabout Bhagavad-gita and Srimad-Bhagavatam, we do not know what thenext body will be. But if one adheres to these two books-Bhagavad-gitdand Srimad-Bhagavatam-one is sure to obtain the association of Krr;tain the next life (tyaktva deham punar janma naiti mam eti so 'rjuna).Therefore, distribution of Srimad-Bhagavatam all over the world is agreat welfare activity for theologians, philosophers, transcendentalistsand yogis (yogindm api sarveam), as well as for people in general.]anma-labhab, parab, purhsam ante ndraya"{la-smrtib- (Bhag. 2.1.6): ifwe can somehow or other remember Krr;ta, Narayar;ta, at the end of life,our life will be successful.

Text 12]The Killing of the Demon Aghisura277TEXT 12•

278 Srimad-Bhigavatam(Canto 10, Ch. 12TEXT 133T.Jl'ciHrr+4qij.-¥1mT(ctttil:s: IfiRtt

Text 14] The Killing of the Demon Aghasura 279pleasure of their various activities they could not eat their lunch.Therefore at lunchtime Aghasura appeared by the arrangement ofyogamaya, so that for the time being they could stop their activities andtake lunch. Changing varieties are the mother of enjoyment. Thecowherd boys would continuously play, then stop, and then again enjoyin a different way. Therefore every day a demon would come and interrupttheir sporting pastimes. The demon would be killed, and then theboys would engage again in their transcendental pastimes.• "'TEXT 141/50UIU(cti:T!: iiltfiiiji:M: I..c.. .. .. ..3Ff ij ('iif!\(;Jilf/*lttltm;fm uldlldmvarbhakan kmw-mukhan aghasura/:tkamsanu51a/:t sa baki-bakanuja/:tayam tu me sodara-nasa-krt tayordvayor mamainam sa-balam hanyedrlvd-after seeing; arbhakan-all the cowherd boys; krr.wmukhan-headedby K.r!?I)a; aghasura/:t-the demon by the nameAghasura; kamsa-anu51a/:t-sent by Kamsa; sa/:t-he (Aghasura);baki-baka-anuja/:t-the younger brother of Putanii and Bakiisura;ayam-this K.r!?I)a; tu-indeed; me-my; sodara-nasa-krt-the killerof my brother and sister; tayo/:t-for my brother and sister; dvayo/:t­for those two; mama-my; enam-K.rf?I)a; sa-balam-along with Hisassistants, the cowherd boys; hanye-1 shall kill.TRANSLATIONAghasura, who had been sent by Kamsa, was the youngerbrother of Putani and Bakisura. Therefore when he came and saw:Kna at the head of all the cowherd boys, he thought, "This:Kna has killed my sister and brother, Putani and Bakisura.Therefore, in order to please them both, I shall kill this Kna,along with His assistants, the other cowherd boys."

280 Srimad-Bhigavatam [Canto 10, Ch. 12TEXT 15 ¥ta\lffit1q: !ijlmUJ tffl qt A-.-fflij:: I ft ij II ltllete yada mat-suhrdos tilapa/:1.krtas tadd ta-sama vrajaukasa/:1,prdrJ-e gate var$masu ka nu cintaprajasava/:1, prar:w-bhrto hi ye teete-this KrI;J.a and His associates, the cowherd boys; yadd-when;mat-suhrdo/:1.-of my brother and sister; tila-apa/:1. krta/:1,-become thelast ritualistic ceremonial offering of sesame and water; tadd-at thattime; a-samd/:1,-without life; vraja-okasa/:1,-all the inhabitants ofVrajabhftmi, V:rndavana; prdrJ-e-when the vital force; gate-has beenthrown out of the body; var$masu-as far as the body is concerned; kawhat;nu-indeed; cintd-consideration; praja-asava/:1,-those whoselove for their children is the same as their love for their own life; prar:wbhrta/:1,-thoseliving beings; hi-indeed; ye te-all the inhabitants ofVrajabhumi.TRANSLATIONAghisura thought: If somehow or other I can make ·a andHis associates serve as the last offering of sesame and water for thedeparted souls of my brother and sister, then the inhabitants ofVrajabhumi, for whom these boys are the life and soul, will automaticallydie. If there is no life, there is no need for the body; consequently,when their sons are dead, naturally all the inhabitantsof Vraja will die.TEXT 16U6 01.1···< :lql+t+46:1Rtfil(( I

Text 17]The Killing of the Demon Aghasura281cc--a:gij Ol.ITTWA • •qfit !R'lwtllill : II IIiti vyavasyajagaram brhad vapu/:tsa yojanayama-mahddri-pivaramdhrtvadbhutam vyatta-guhananam tadapathi vya.Seta grasanasaya khala/:tlh-m this way; vyavasya-deciding; djagaram-python; brhatvapu/:t-a very, very large body; sa/:t-Aghasura; yojana-dydma-occupyingeight miles of land; maha-adri-pivaram-as thick as a greatmountain; dhrtvd-assuming this form; adbhutam-wonderful;vydtta-spread; guhd-dnanam-having a mouth resembling a big cavein a mountain; tadd-at that time; pathi-on the road; vya.Seta-occupied;grasana-asayd-expecting to swallow all the cowherd boys;khala/:t-the most crooked.TRANSLATIONMter thus deciding, that crooked Aghasura assumed the formof a huge python, as thick as a big mountain and as long as eightmiles. Having assumed this wonderful python's body, he spreadhis mouth like a big cave in the mountains and lay down on theroad, expecting to swallow Knl}a and His associates the cowherdboys.TEXT 17, ijfe(htuit.... L n fittl: ILil sw s iii"' f(lRtl'6'4 :'d·eJUiiGJt:dharadharo$tho jaladottaro$thodary-anananto giri-srnga-daffl$tra/:tdhvantdntar-asyo vitatadhva-jihva/:tparu$dnila-svasa-davek$a$/:tII \911

282 Srimad-Bhigavatam [Canto 10, Ch. 12dhara-on the surface of the globe; adhara-o1ha-whose lower lip;jalada-uttara-otha-whose upper lip was touching the clouds; darianana-anta-whosemouth was expanded very widely like a mountaincave; giri-srnga-like a mountain peak; datra-whose teeth;dhvanta-anta-asya-within whose mouth the atmosphere was as darkas possible; vitata-adhva-jihva-whose tongue was like a broad way;paa-anila-svasa-whose breath was like a warm wind; dava-iar:w­r:w-and whose glance was like flames of fire.TRANSLATIONHis lower lip rested on the surface of the earth, and his upperlip was touching the clouds in the sky. The borders of his mouthresembled the sides of a big cave in a mountain, and the middle ofhis mouth was as dark as possible. His tongue resembled a broadtrafficway, his breath was like a warm wind, and his eyes blazedlike fire.TEXT 18qtd RIwtlI'J14l(wt " T II IIdrtva tam tadrsam sarvematva vrndavana-sriyamvyattajagara-tur.u;lenahy utpreante sma lilayadmva-seeing; tam-that Aghasura; tadrsam-in that posture;sarve-J}.a and all the cowherd boys; matva-thought it; vrndavanasriyam-abeautiful statue of Vrndavana; vyatta-spread; ajagara-tUTJ.­(iena-with the form of a python's mouth; hi-indeed; utpreante-asif observing; sma-in the past; lilaya-as a matter of pastimes.TRANSLATIONUpon seeing this demon's wonderful form, which resembled agreat python, the boys thought that it must be a beautiful scenic

Text 19] The Killing of the Demon Aghisura 283spot of Vrndivana. Thereafter, they imagined it to be similar tothe mouth of a great python. In other words, the boys, unafraid,thought that it was a statue made in the shape of a great python forthe enjoyment of their pastimes.PURPORTSome of the boys, upon seeing this wonderful phenomenon, thoughtthat it was in fact a python, and they were fleeing from the spot. Butothers said, "Why are you fleeing? It is not possible that a python likethis is staying here. This is a spot of beauty for sporting." This is whatthey imagined.TEXT 19am f'tsltfUI Q+-4\l : I3141«fSIQ;wfA

284 Srimad-Bhigavatam [Canto 10, Ch. 12TEXT 20(1€tl'li(l('ffiQ(l(€1\3N( IiNSlfd€0lillUl¥( llollsatyam arka-kararaktamuttara-hanuvad ghanamadhara-hanuvad rodhastat-praticchayayarur;wmsatyam-now the boys decided that it was in fact a living python;arka-kara-araktam-appearing like the sunshine; uttara-hanuvatghanam-on the cloud resembling the upper lips; adhara-hanuvatresemblingthe lower lips; rodhaQ-big bank; tat-praticchayaya-bythe reflection of sunshine; arur;wm-reddish.TRANSLATIONThereafter they decided: Dear friends, this is certainly ananimal sitting here to swallow us all. Its upper lip resembles acloud reddened by the sunshine, and its lower lip resembles thereddish shadows of a cloud.TEXT 21 -+ttt ij ;rina> 1dflt·lillsld(llM II IIpratispardhete srkkabhyamsavyasavye nagodaretunga-srrtgalayo 'py etastad-datrabhiS ca pa§yatapratispardhete-just resembling; srkkabhyam-with the corners ofthe mouth; savya-asavye-left and right; naga-udare-caves of amountain; tunga-srliga-alayaQ-the high mountain peaks; api-althoughit is so; etaQ tat-datrabhiQ-they resemble the teeth of theanimal; ca-and; pa§yata-just see.

Text 23] The Killing of the Demon Aghisura 285TRANSLATIONOn the left and right, the two depressions resembling mountaincaves are the corners of its mouth, and the high mountain peaksare its teeth.TEXT 226PUW 51•1JRt1r.n-2.l(q l¥4;{14f{1"' lf'{i¥{{1G\Cl(f'(t(lwtwt¥( JJ JJastrtayama-margo yamrasanam pratigarjatieam antar-gatam dhvantametad apy antar-ananamastrta-ayama-the length and breadth; marga ayam-a broad way;rasanam-the tongue; pratigarjati-resembles; eam anta-gatam -onthe inside of the mountains; dhvantam-darkness; etat-this; api-indeed;anta-ananam-the inside of the mouth.TRANSLATIONIn length and breadth the animal's tongue resembles a broadtrafficway, and the inside of its mouth is very, very dark, like acave in a mountain.TEXT 23G\lqlGJRct« lfflW 'QRt 'm{1' IsCl(f'(t(lffN•• ..davor;r.a-khara-vato yamsvasavad bhati pa§yatatad-dagdha-sattva-durgandho'py antar-ama-gandhavat udava-r;r.a-khara-vata ayam-hot breath coming out exactly like:fire; §vasa-vat bhati pa§yata-just see how it resembles his breath;

286 Srimad-Bhigavatam [Canto 10, Ch. 12tat-dagdha-sattva-of burning corpses; durgandha-the bad smell;api-indeed; anta-ama-gandha-vat-is like the fleshy smell comingout from within.TRANSLATIONThe hot fiery wind is the breath coming out of his mouth, whichis giving off the bad smell of burning flesh because of all the deadbodies he has eaten.TEXT 24asman kim atra grasita niv1anayam tatha ced bakavad vinanyatia'{Uid aneneti bakary-u.San-mukhamviyoddhasanta kara-tcU;lanair yayuasman-all of us; kim-whether; atra-here; grasita-will swallow;niv,an-who have attempted to enter; ayam-this animal; tatoo-so;cet-i£; baka-vat-like Bakasura; vinanyati-he will be vanquished;a¢t-immediately; anena-by this KrIJ.a; iti-in this way; bakaari-u.Sat-mukham-thebeautiful face of KrIJ.a, the enemy of Bakasura;viya-observing, looking at; uddhasanta-loudly laughing; karat&;lanai-withclapping of hands; yayu-entered the mouth.TRANSLATIONThen the boys said, "Has this living creature come to swallowus? If he does so, he will immediately be killed like Bakisura,without delay." Thus they looked at the beautiful face of fa,the enemy of Bakisura, and, laughing loudly and clapping theirhands, they entered the mouth of the python.

Text 25] The Killing of the Demon Aghisura 287PURPORTAfter talking about the terrible animal this way and that way, theydecided to enter the demon's mouth. They had full faith in Kni)B. becausethey had experienced how I}.a had saved them from the mouthof Bakasura. Now, here was another asura, Aghasura. Therefore, theywanted to enjoy the sport of entering the demon's mouth and being savedby I}.a, the enemy of Bakasura.TEXT 25 timffi f€tf4lJtt• m,oo AAffifij(tij:tf;rl{t{) IIittham mitho 'tathyam ataj-jna-bitamsrutva vicintyety amra mrayaterao viditvakhila-bhata-hrt-sthitasvandm niroddhum bhagavan mano dadheittham-in this way; mitha-or another; atathyam-a subject matterthat is not a fact; a-tat-jna-without knowledge; bitam-whilethey were talking; srutva-I}.a hearing them; vicintya-thinking;iti-thus; amrd-actually, truly; mrayate-who is trying to appear asa false thing (actually the animal was Aghasura, but because of poorknowledge they were thinking him to be a dead python); raa­(I}.a, however, could understand that) he was a demon; viditvdknowingit; akhila-bhata-hrt-sthita-because He is antaryami, situatedeverywhere, in the core of everyone's heart; svandm-of His ownassociates; niroddhum-just to forbid them; bhagavan-the SupremePersonality of Godhead; mana dadhe-made up His mind.TRANSLATIONThe Supreme Personality of Godhead, Sri Kt'tl}a, who is situatedas antaryimi, the Supersoul, in the core of everyone's heart, heardthe boys talking among themselves about the artificial python.

288 Srimad-Bhiigavatam [Canto 10, Ch. 12Unknown to them, it was actually Aghisura, a demon who had appearedas a python. 'lJ;la, knowing this, wanted to forbid Hisassociates to enter the demon's mouth.TEXT 26" '"' . SIF-i!lij(lG>(ltR ;r tWm: en {{: Isr fmr;itavat pravtas tv asurodarantaramparam na gir{lii/:t siSavaJ:r, sa-vatsa/:tpratiamar:tena bakari-vesanamhata-sva-kanta-smarar:tena raasatavat-in the meantime; pravta/:t-all entered; tu-indeed; asuraudara-antaram-withinthe belly of the great demon; param-hut; nagir{Ui/:t-they were not swallowed; siSavaJ:r,-all the boys; sa-vatsaJ:r,alongwith their calves; pratiamar:tena-who was just waiting for;baka-ari-of the enemy of Bakasura; vesanam-the entering; hata-svakanta-smarar:tena-theasura was thinking of his own dead relatives,who would not he satisfied unless I;ta were dead; raasa-by thedemon.TRANSLATIONIn the meantime, while 'li;\8 was considering how to stop them,all the cowherd boys entered the mouth of the demon. The demon,however, did not swallow them, for he was thinking of his ownrelatives who had been killed by 'li;ta and was just waiting forKni;ta to enter his mouth.TEXT 27qu·· (ellG>€4€11'{ I'"'!;' mt'S16(l Ettet'tlfl'Jilf{ffi fG\!t;ijwt : "\911

Text 28]The Killing of the Demon Aghasura289tan viya km;ta sakalabhaya-pradohy ananya-nathan sva-karcid avacyutdttdinams ca mrtyor jatharagni-ghasanghroardito dta-krtena vismitatdn-all those boys; viya-seeing; kmw-the Supreme Personalityof Godhead, :Kr1;1a; sakala-abhaya-prada-who is the sourceof fearlessness for everyone; hi-indeed; ananya-ndthdn-especiallyfor the cowherd boys, who did not know anyone except :Kr1;1a; svakarat-fromthe control of His hand; avacyutan-now gone out; dindnca-helpless; mrtyo jathara-agni-ghasan-who had all entered likestraws into the fire of the abdomen of Aghasura, who was very bold andhungry, like death personified (because the asura had assumed a bigbody, he must have had a very strong appetite); ghrT)d-arditatherefore,being compassionate due to causeless mercy; dta-krtena-bythings arranged by His internal potency; vismita-He also, for the timebeing, was astonished.TRANSLATIONKnq.a saw that all the cowherd boys, who did not know anyonebut Him as their Lord, had now gone out of His hand and werehelpless, having entered like straws into the fire of the abdomen ofAghisura, who was death personified. It was intolerable for Knq.ato be separated from His friends the cowherd boys. Therefore, asif seeing that this had been arranged by His internal potency,Knq.a was momentarily struck with wonder and unsure of whatto do.TEXT 28;; Ffi WI f?lg.f((1-wt-( I' f6 P-w II'ft0¥tttt(R:llGllkrtyam kim atrasya khalasya jivanamna va amam ca satam vihimsanam

290 Srimad-Bhiigavatam [Canto 10, Ch. 12dvayarh katham syad iti sarhvicintyaj iitvavi.Sat tur:u)am a§ea-drg gharikrtyam kim-what to do; atra-in this situation; asya khalasya-ofthis envious demon; jivanam-the existence of life; na-there shouldnot be; vd-either; ami$

Text 30) The Killing of the Demon Aghisura 291tadd-at that time; ghana-chadalJ-behind the clouds; devalJ-allthe demigods; bhayat-on account of feeling danger because KtI}.a hadentered the mouth of the demon; ha-hd-alas, alas; iti-in this way;cukru.SulJ-they exclaimed; jahrulJ-became jubilant; ye-those; caalso;kamsa-adyalJ-Kamsa and others; kaupalJ-the demons; tuindeed;agha-bandhavalJ-the friends of Aghasura.TRANSLATIONWhen Knt;ta entered the mouth of Aghisura, the demigods hiddenbehind the clouds exclaimed, "Alas! Alas!" But the friends ofAghisura, like Kamsa and other demons, were jubilant.TEXT 30('T f)QJIetotN: I... ,&iP-:.a''a:"X .. ,_"d tac chrutva bhagavan kmw.stv avyayalJ sarbha-vatsakamcun;ti-cikiror atmanamtarasa vavrdhe galeoiltat-that exclamation of ha-ha; srutva-hearing; bhagavan-theSupreme Personality of Godhead; krlJ-Lord KtI}.a; tu-indeed;avyayalJ-never vanquishable; sa-arbha-vatsakam-along with thecowherd boys and the calves; curr.ti-cikirolJ-of that demon, whodesired to smash within the abdomen; dtm4nam-personally, Himself;tarasd-very soon; vavrdhe-enlarged; gale-within the throat.TRANSLATIONWhen the invincible Supreme Personality of Godhead, tl}a,heard the demigods crying "Alas! Alas!" from behind the clouds,He immediately enlarged Himself within the demon's throat, justto save Himself and the cowherd boys, His own associates, fromthe demon who wished to smash them.

292 Srimad-Bhigavatam [Canto 10, Ch. 12PURPORTSuch are the acts of J;ta. Paritrtlt;liiya sadhanam vinasaya cadU$krtam (Bg. 4.8). By enlarging Himself within the throat of thedemon, I;ta suffocated and killed him and at the same time saved Himselfand His associates from imminent death and also saved the demigodsfrom lamentation.sRtltlTEXT 31('llffloj(/loiwJqfi!4:it fitf;tffltr f€1RI•f) : II IItato 'tikayasya niruddha-margir;tohy udgirr;ta-dr$ter bhramatas tv itas tata/:lpurr;to 'ntar-ange pavano niruddhomardhan vinirbhidya vinirgato bahi/:ltata/:l-after Krr;ta took action to kill the demon's body from withinthe mouth; ati-kayasya-of that great demon, who had expanded hisbody to a very large size; niruddha-margir;ta/:l-because of suffocating,all outlets being stopped up; hi udgirr;ta-dr$te/:l-whose eyes had poppedout; bhramata/:l tu ita/:l tata/:l-the eyeballs, or the life air, moving hereand there; purr;tn/:t-completely filled; anta/:t-arige-within the body;pavana/:l-the life air; niruddha/:t-being stopped; mardhan-the holein the top of the head; vinirbhidya-breaking; vinirgata/:l-went out;bahi/:l-externally.TRANSLATIONThen, because KtI.J.a had increased the size of His body, thedemon extended his own body to a very large size. Nonetheless, hisbreathing stopped, he suffocated, and his eyes rolled here andthere and popped out. The demon's life air, however, could notpass through any outlet, and therefore it finally burst out througha hole in the top of the demon's head.

Text 33]The Killing of the Demon Aghisura293TEXT 32 ..S;..,,:-1(etifl?.ll"'' : -i4fli.-Utt=a>l

294 Srimad-Bhigavatam (Canto 10, Ch. 12pinahi-bhogotthitam adbhutam mahajjyotil;t sva-dhamna jvalayad diSo daSapratiya khe 'vasthitam iSa-nirgamarhvivesa tasmin matam divaukasampina-very great; ahi-bhoga-utthitam-issuing from the serpent'sbody, which was meant for material enjoyment; adbhutam-very wonderful;mahat-great; jyotilz,-effulgence; sva-dhamna-by his own illumination;jvalayat-making glaring; diSab daSa-all the ten directions;pratiya-waiting; khe-in the sky; avasthitam-individuallystaying; i.Sa-nirgamam-until the Supreme Personality of Godhead,I,la, came out; vivesa-entered; tasmin-in the body of 1,1a;mattim-while observing; divaukasam-all the demigods.TRANSLATIONFrom the body of the gigantic python, a glaring effulgence cameout, illuminating all directions, and stayed individually in the skyuntil 'IJ}.a came out from the corpse's mouth. Then, as all thedemigods looked on, this effulgence entered into J}.a's body.PURPORTApparently the serpent named Aghasura, because of having receivedassociation with 1,1a, attained mukti by entering 1,1a's body. Enteringthe body of 1,1a is called sayujya-mukti, but later verses prove thatAghasura, like Dantavakra and others, received sanlpya-mukti. This hasbeen broadly described by Srila Visvanatha Cakravarti 'fhakura withreferences from the Vava-ai of Srila ]iva Gosvilmi. Aghilsura attainedsarapya-mukti, being promoted to the V aiku1,1tha planets to livewith the same four-armed bodily features as Vi1,1u. The explanation ofhow this is so may be summarized as follows.The effulgence came out from the python's body and became purifiattaining spiritual suddha-sattva, freedom from material contamination,because 1,1a had stayed within the serpent's body, even after the serpent'sdeath. One may doubt that such a demon, full of mischievous activities,could attain the liberation of sanlpya or sayujya, and one may beastonished about this. But 1,1a is so kind that in order to drive awaysuch doubts, He had the effulgence, the individual life of the python,

Text 34] The Killing of the Demon Aghiisura 295wait for some time in its individuality, in the presence of all thedemigods.!1J}.a is the full effulgence, and every living being is part and parcelof that effulgence. As proved here, the effulgence in every living being isindividual. For some time, the effulgence remained outside the demon'sbody, individually, and did not mix with the whole effulgence, thebrahmajyoti. The Brahman effulgence is not visible to material eyes, butto prove that every living being is individual, !1J}.a had this individualeffulgence stay outside the demon's body for some time, for everyone tosee. Then !1J}.a proved that anyone killed by Him attains liberation,whether sayujya, sarilpya, samipya or whatever.But the liberation of those who are on the transcendental platform oflove and affection is vimukti, special liberation. Thus the serpent first enteredthe body of !1J}.a personally and mixed with the Brahmaneffulgence. This merging is called sayujya-mukti. But from later verseswe find that Aghasura attained sarilpya-mukti. Text 38 explains thatAghasura attained a body exactly like that of Vi!1J}.U, and the verse afterthat also clearly states that he attained a completely spiritual body likethat of NariiyaJ}.a. Therefore in two or three places the Bhagavatam hasconfirmed that Aghasura attained sarilpya-mukti. One may then argue,How is it that he mixed with the Brahman effulgence? The answer is thatas Jaya and Vijaya, after three births, again attained sarilpya-mukti andassociation with the Lord, Aghasura received a similar liberation.TEXT 34«:' •s.. Ri t: ..q: ijttt .,.,: I... r: ijU qm: ron :: 'dlltato 'tihr!dl:t sva-krto 'krtarha"{Ulmppai/:t suga apsarasa.S ca nartanai/:tgitai/:t sura vadya-dharas ca vadyakai/:tstavaiS ca vipra jaya-ni/:tsvanair gaJd,/:ttata/:t-thereafter; ati-hrta/:t-everyone becoming very muchpleased; sva-krta/:t-own respective duty; akrta-executed; arha"{Ulm-

296 Srimad-Bhigavatam [Canto 10, Ch. 12in the shape of worshiping the Supreme Personality of Godhead;ppaib,-by showering flowers grown in Nandana-kanana from theheavens; su!gab,-the celestial singers; apsarasab, ca-and the celestialdancing girls; nartanaib,-by dancing; gitaib,-by singing celestialsongs; surab,-all the demigods; vadya-dharab, ca-those who played onmusical drums; vadyakaib,-by playing respectively; stavaib, ca-andby offering prayers; viprab,-the brahmar;tas; jaya-nib,svanaib,-simplyby glorifying the Supreme Personality of Godhead; gab,-everyone.TRANSLATIONThereafter, everyone being pleased, the demigods began toshower Bowers from Nandana-kinana, the celestial dancing girlsbegan to dance, and the Gandharvas, who are famous for singing,offered songs of prayer. The drummers began to beat their kettledrums,and the brihmai].as offered Vedic hymns. In this way,both in the heavens and on earth, everyone began to perform hisown duties, glorifying the Lord.PURPORTEveryone has some particular duty. The §astra has concluded(nirapitab,) that everyone should glorify the Supreme Personality ofGodhead by his own qualifications. If you are a singer, always glorify theSupreme Lord by singing very nicely. If you are a musician, glorify theSupreme Lord by playing musical instruments. Svan!hitasya dharmasyasarhsiddhir hari-toar;tam (Bhag. 1.2.13). The perfection of life isto satisfy the Personality of Godhead. Therefore, beginning from thisearth up to the celestial kingdom, everyone engaged in glorifying theSupreme Personality of Godhead. The decision of all great saintly personsis that whatever qualifications one has acquired should he utilized toglorify the Supreme Lord.idam hi purhsas tapasab, srutasya vasv!asya saktasya ca buddhi-dattayob,avicyuto 'rthab, kavibhir nirapitoyad uttama§loka-gunuvarr;tanam"Learned sages have definitely concluded that the infallible purpose ofthe advancement of knowledge, austerity, Vedic study, sacrifice, the

Text 35] The Killing of the Demon Aghasura 297chanting of hymns, and charity is found in the transcendental descriptionsof the qualities of the Lord, who is defined in choice poetry."(Bhag. 1.5.22) This is the perfection of life. One should be trained howto glorify the Supreme Personality of Godhead by one's respectivequalities. Education, austerity, penance or, in the modern world, business,industry, education and so on-all should be engaged in glorifyingthe Lord. Then everyone in the world will be happy.Kr:Q.a comes, therefore, to exhibit His transcendental activities so thatpeople may have the chance to glorify Him in every respect. To understandhow to glorify the Lord is actual research work. It is not that everythingshould be understood without God. That is condemned.bhagavad-bhakti-hinasyajati/:t sastrarh japas tapa/:taprar:w,syaiva dehasyamar;r4anarh loka-rafLjanam(Hari-bhakti-sudhodaya 3.11)Without bhagavad-bhakti, without glorification of the Supreme Lord,whatever we have is simply a decoration of the dead body.TEXT 35R"' wtl€4+ft

298 Srimad-Bhigavatam [Canto 10, Ch. 12celebrations simply for glorifying the Supreme Personality of Godhead;mmigala-svandn-transcendental sounds auspicious for everyone;srutva-hearing such sounds; sva-dhamna-from his abode; antinearby;aja-Lord Brahma; agata-coming there; acirdt-verysoon; dmva-seeing; mahi-the glorification; iSasya-of Lord Kt;t.a;jagama vismayam-became astonished.TRANSLATIONWhen Lord Brahmi heard the wonderful ceremony going onnear his planet, accompanied by music and songs and sounds of"Jaya! Jaya!" he immediately came down to see the function.Upon seeing so much glorification of Lord t;ta, he was completelyastonished.PURPORTHere the word anti means "near," indicating that even in the higherplanetary systems near Brahmaloka, like Maharloka, Janaloka andTapoloka, the festival of glorification of Lord Kt;t.a was going on.(1'51'611'5141(a:Jtctiijjrajann ajagaram carmasU{>kam vrrufiivane 'dbhutamvrajaukasam bahu-tithambabhavakrUJ,a-gahvaramrajan-0 Maharaja Parikit; ajagaram carma-the dry body ofAghasura, which remained only a big skin; SU{>kam-when it completelydried up; vrrufiivane adbhutam-like a wonderful museum piece inV:rndavana; vraja-okasam-for the inhabitants of Vrajabhtimi, V:rndavana;bahu-titham-for many days, or for a long time; babhava-became;aknga-sporting place; gahvaram-a cave.TRANSLATION0 King Parikit, when the python-shaped body of Aghisuradried up into merely a big skin, it became a wonderful place for

Text 37] The Killing of the Demon Aghiisura 299the inhabitants of Vtndivana to visit, and it remained so for a long,long time.TEXT 37 441( d ro144 1: cn•11Jij i1m1 ti\iRal 1111etat kaumarajam karmaharer cltmahi-moarJ-0-mmrtyo paugar$,ke balddmvocur vismita vrajeetat-this incident of delivering both Aghasura and fi!Qa's associatesfrom death; kaumara-jam karma-performed during their kaumaraage (the age of five years); hare-of the Supreme Personality of Godhead;iitma-the devotees are the Lord's heart and soul; ahi-mok­$arJ-am-their deliverance and the deliverance of the python; mrtyofromthe path of repeated birth and death; paugar$,ke-at the age ofpaugar$,, beginning with the sixth year (one year later); oold-all theboys; dr$1Vii acu-disclosed the fact after one year; vismita-as if ithad happened on that very day; vraje-in Vrndavana.TRANSLATIONThis incident of Kna's saving Himself and His associates fromdeath and of giving deliverance to Aghiisura, who had assumed theform of a python, took place when 1\.fa was five years old. It wasdisclosed in Vrajabhiimi after one year, as if it had taken place onthat very day.PURPORTThe word moarJ-am means "liberation." For the associates of fi!Qaand for fi!Qa Himself, there is no question about liberation; they arealready liberated, being in the spiritual world. In the material worldthere are birth, death, old age and disease, but in the spiritual worldthere are no such things because everything is eternal. As for the python,however, by the association of fi!Qa and His devotees, Aghasura alsoachieved the same facility of eternal life. Therefore, as indicated here bythe word atmahi-moarJ-am, if the python Aghasura could receive

300 Srimad-Bhigavatam [Canto 10, Ch. 12eternal association with the Supreme Personality of Godhead, what is tobe said of those who are already associates of the Lord? Sakam vijahrukrta-pur;tya-pufijc'l (Bhag. 10.12.11). Here is proof that God is good foreveryone. Even when He kills someone, the one who is killed attainsliberation. What then is to be said of those who are already in theassociation of the Lord?TEXT 38 AA;f ¥(14¥tlfitwt:quemutf :3Ntsft tti-.il

Text 39] The Killing of the Demon Aghisura 301at all wonderful. Indeed, He showed such great mercy that evenAghisura, the most sinful miscreant, was elevated to being one ofHis associates and achieving sirupya-mukti, which is actually impossiblefor materially contaminated persons to attain.PURPORTThe word maya is also used in connection with love. Out of maya,love, a father has affection for his child. Therefore the word mayina indicatesthat KrI}.a, out of love, appeared as the son of Nanda Maharajaand assumed the form of a human child (manujarbha). KrI}.a is thecause of all causes. He is the creator of cause and effect, and He is thesupreme controller. Nothing is impossible for Him. Therefore, that Heenabled even a living being like Aghasura to attain the salvation ofsarapya-mukti was not at all wonderful for KrI}.a. KrI}.a took pleasurein entering the mouth of Aghasura in a sporting spirit along with Hisassociates. Therefore, when Aghasura, by that sporting association, asmaintained in the spiritual world, was purified of all contamination, heattained sarapya-mukti and vimukti by the grace of KrI}.a. For KrI}.athis was not at all wonderful.sakrd yad-anga-pratimantar-ahitamanomayi bhagavatim dadau gatimsa eva nityatma-sukhanubhaty-abhivyudasta-mayo'ntar-gato hi kim punasakrt-once only; yat-whose; anga-pratima-the form of theSupreme Lord (there are many forms, but KrI}.a is the original form);anta-ahita-placing within the core of the heart, somehow or other;mana-mayi-thinking of Him even by force; bhagavatim-which is

302 Srimad-Bhigavatam [Canto 10, Ch. 12competent to offer devotional service to the Lord; dadau-Kt:Q.a gave;gatim-the best destination; satt-He (the Supreme Personality of Godhead);eva-indeed; nitya-always; atma-of all living entities; sukhaanubhati-anyonethinking of Him immediately enjoys transcendentalpleasure; abhivyudasta-mdyatt-because all illusion is completelyremoved by Him; antatt-gatatt-He is always present within the core ofthe heart; hi-indeed; kim punatt-what to speak.TRANSLATIONH even only once or even by force one brings the form of theSupreme Personality of Godhead into one's mind, one can attainthe supreme salvation by the mercy of Kna, as did Aghuura.What then is to be said of those whose hearts the Supreme Personalityof Godhead enters when He appears as an incarnation, orthose who always think of the lotus feet of the Lord, who is thesource of transcendental bliss for all living entities and by whomall illusion is completely removed?PURPORTThe process for receiving the favor of the Supreme Personality ofGodhead is described here. Yat-pada-parikaja-palaSa-vilasa-bhaktya(Bhag. 4.22.39). Simply by thinking of Kt:Q.a, one can attain Him veryeasily. Kt:Q.a is also described as having His lotus feet always within thehearts of His devotees (bhagavan bhakta-hrdi sthitatt}. In the case ofAghasura, one may argue that he was not a devotee. The answer to this isthat he thought of Kt:Q.a for a moment with devotion. Bhaktyahamekaya grahyatt. Without devotion, one cannot think of Kt:Q.a; and, conversely,whenever one thinks of Kt:Q.a, one undoubtedly has devotion.Although Aghasura's purpose was to kill Kt:Q.a, for a moment Aghasurathought of Kt:Q.a with devotion, and Kt:Q.a and His associates wanted tosport within Aghasura's mouth. Similarly, Putana wanted to kill Kt:Q.aby poisoning Him, but Kt:Q.a took her as His mother because He had acceptedthe milk of her breast. Svalpam apy asya dharmasya trayatemahato bhayat (Bg. 2.40). Especially when Kt:Q.a appears as an avatara,anyone who thinks of Kt:Q.a in His different incarnations (ramadi-milrfi$ukalti-niyamena tthan), and especially in His original form as

Text 40] The Killing of the Demon Aghisura 303I,la, attains salvation. There are many instances of this, and amongthem is Aghasura, who attained the salvation of sanlpya-mukti.Therefore the process is satatam kirtayanto mam yatantaS ca drQ.havrata(Bg. 9.14). Those who are devotees always engage in glorifying1,1a. Advaitam acyutam anadim ananta-rupam: when we speak of1,1a, we refer to all His avataras, such as 1,1a, Govinda, Naraya1,1a,Vi1,1u, Lord Caitanya, 1,1a-Balarama and Syamasundara. One who alwaysthinks of I,la must attain vimukti, special salvation as the Lord'spersonal associate, not necessarily in V:rndavana, but at least inVaiku1,1tha. This is called sarupya-mukti.•TEXT 40n tlli(€1,€1((: MSI¥(1 sfit "m r.1sri-suta uvacas; P-.m !'ud.::n : 11 0 llittham dvija yadavadeva-dattasrutva sva-ratu§ caritam vicitrampapraccha bhayo 'pi tad eva pu7;tyamvaiyasakim yan nigrhita-cetasri-suta uvaca-Sri Siita Gosvami spoke to the assembled saints atNaimiiira1,1ya; ittham-in this way; dvija-0 learned brahma7;ta5;yadava-deva-datta-Maharaja Parikit (or Maharaja Yudhithira), whowas protected by Yadavadeva, 1,1a; srutva-hearing; sva-riitu-of1,1a, who was his savior within the womb of his mother, Uttara;caritam-the activities; vicitram-all wonderful; papraccha-inquired;bhaya api-even again; tat eva-such activities; pu7;tylim-which arealways full of pious activities (srovatam sva-kathii kr$1J-a pu7;tya-srava7;ta-kirtana:to hear about 1,1a is always pious); vaiyasakim-untoSukadeva Gosvami; yat-because; nigrhita-ceta-Parikit Maharajahad already become steady in hearing about 1,1a.

304 Srimad-Bhigavatam [Canto 10, Ch. 12TRANSLATIONSri Suta Gosvimi said: 0 learned saints, the childhood pastimesof Sri a are very wonderful. Maharaja Pariktit, after hearingabout those pastimes of a, who had saved him in the womb ofhis mother, became steady in his mind and again inquired fromSukadeva Gosvimi to hear about those pious activities.TEXT 41mtmiQFl MIRl(f)tl. tkl W1.. '1 I:: 11\lllsri-rajovacabrahman kdlantara-krtamtat-kdlinam katham bhavetyat kaumare hari-krtamjagu/:t paugar:uJ,ake 'rbhakd/:tsri-raja uvaca-Maharaja Parikit inquired; brahman-0 learnedbrahmar;w. (Sukadeva Gosvami); kdla-antara-krtam-things done in thepast, at a different time (in the kaumara age); tat-kdlinam-describedas happening now (in the paugar:uJ,a age); katham bhavet-howcould it be so; yat-which pastime; kaumare-in the kaumara age;hari-krtam-was done by I)a; jagu/:t-they described; paugar:uJ,akeinthe paugar:uJ,a age (after one year); arbhakd/:t-all the boys.TRANSLATIONMaharaja Pariktit inquired: 0 great sage, how could things donein the past have been described as being done at the present? LordSri a performed this pastime of killing Aghisura during Hiskaumara age. How then, during His paugacJa age, could the boyshave described this incident as having happened recently?TEXT 42 ij 't(ltOfll1: qt gU I .. :((1!4 11\lll

Text 43]The Killing of the Demon Aghisura305tad brahi me maha-yoginparam kautahalam guronanam etad dharer evamaya bhavati nanyathatat brahi-therefore please explain that; me-unto me; mahayogin-0great yogi; param-very much; kautahalam-curiosity;guro-0 my lord, my spiritual master; nanam-otherwise; etat-thisincident; hare-of the Supreme Personality of Godhead; eva-indeed;maya-the illusion; bhavati-becomes; na anyatha-nothing more.TRANSLATION0 greatest yogi, my spiritual master, kindly describe why thishappened. I am very much curious to know about it. I think that itwas nothing but another illusion due to 'ia.PURPORTKrI)a has many potencies: parasya saktir vividhaiva srayate(Svetasvatara Upanad 6.8). The description of Aghasura was disclosedafter one year. Some act of KrI)a's potency must have been involved.Therefore Maharaja Parikit was very curious to know about this, and herequested Sukadeva Gosvami to explain it.TEXT 43"' ....A•qtf t+tt gu'"' q: IJ!q*l: llllvayam dhanyatama lokeguro 'pi k$atra-bandhavavayam pibamo muhus tvattapuTJ,yam kr$TJ-a-kathamrtamvayam-we are; dhanya-tama-most glorified; loke-in this world;guro-0 my lord, my spiritual master; api-although; k$atrabandhava-thelowest of the k$atriyas (because we did not act likek$atriyas); vayam-we are; piooma-drinking; muhu-always; tvatta-fromyou; puTJ,yam-pious; kr$TJ-a-katha-amrtam-the nectar ofkr$TJ-a-katha.

306 Srimad-Bhigavatam [Canto 10, Ch. 12TRANSLATION0 my lord, my spiritual master, although we are the lowest ofkjatriyas, we are glorified and benefited because we have the opportunityof always hearing from you the nectar of the pious activitiesof the Supreme Personality of Godhead.PURPORTThe pious activities of the Supreme Personality of Godhead are veryconfidential. It is not ordinarily possible to hear such activities unless oneis very, very fortunate. Parikit Maharaja placed himself as atrabandhava/:t,which means "the lowest of the atriyas." The qualities ofthe atriya are described in Bhagavad-gitd, and although the generalquality of the atriya is iSvara-bhava, the tendency to rule, a atriya isnot supposed to rule over a brahmarJ-a. Thus Maharaja Parikit regrettedthat he had wanted to rule over the brahma"{UlS and had therefore beencursed. He considered himself the lowest of the atriyas. Danam iSvarabhava§ca atram karma svabhavajam (Bg. 18.43). There was nodoubt that Maharaja Parikit had the good qualities of a atriya, but as adevotee he presented himself, with submissiveness and humility, as thelowest of the atriyas, remembering his act of wrapping a dead serpentaround the neck of a brahmarJ-a. A student and disciple has the right toask the guru about any confidential service, and it is the duty of the guruto explain these confidential matters to his disciple.TEXT 44fiR : (lfUI­11RfflWfijlf

Text 44] The Killing of the Demon Aghisura 307sri-suta uvdca-Sri Suta Gosvami said; ittham-in this way; smainthe past; pr1a-being inquired from; sa-he; tu-indeed;badardyai-Sukadeva Gosvami; tat-by him (Sukadeva Gosvami);smarita-ananta-as soon as Lord 1,1a was remembered; hrta-lost inecstasy; akhila-indriya-all actions of the external senses; krcchratwithgreat difficulty; puna-again; labdha-bah*-drsi-havingrevived his external sensory perception; san.ai-slowly; pratyahareplied;tam-unto Maharaja Parikit; bluigavata-uttama-uttama-0great saintly person, greatest of all devotees (Saunaka).TRANSLATIONSuta Gosviimi said: 0 Saunaka, greatest of saints and devotees,when Mahirija Parik,it inquired from Sukadeva Gosviimi in thisway, Sukadeva Gosviimi, immediately remembering subject mattersabout Kt'IJ}.a within the core of his heart, externally lost contactwith the actions of his senses. Thereafter, with great difficulty,he revived his external sensory perception and began to speak toMahirija Parik'lit about krtt;Ul·kathi.Thus end the Bhaktivedanta purports of the Tenth Canto, TwelfthChapter, of the Srimad-Bhagavatam, entitled, "The Killing of the DemonAgha:sura. "

The AuthorHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared inthis world in 1896 in Calcutta, India. He first met his spiritual master,Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. BhaktisiddhantaSarasvati, a prominent devotional scholar and the founder ofsixty-four Gau

312 Srimad -BhagavatamIn 1965, when he first arrived by freighter in New York City, Sri:laPrabhupada was practically penniless. It was after almost a year of greatdifficulty that he established the International Society for Krishna Consciousnessin July of 1966. Under his careful guidance, the Society hasgrown within a decade to a worldwide confederation of almost onehundred asramas, schools, temples, institutes and farm communities.In 1968, Sri:la Prabhupada created New V:rndavana, an experimentalVedic community in the hills of West Virginia. Inspired by the success ofNew V:rndavana, now a thriving farm community of more than one thousandacres, his students have since founded several similar communitiesin the United States and abroad.In 1972, His Divine Grace introduced the Vedic system of primary andsecondary education in the West by founding the Gurukula school inDallas, Texas. The school began with 3 children in 1972, and by thebeginning of 1975 the enrollment had grown to 150.Sri:la Prabhupada has also inspired the construction of a large internationalcenter at Sri:dhama Mayapur in West Bengal, India, which is alsothe site for a planned Institute of Vedic Studies. A similar project is themagnificent l(:rl).a-Balarama Temple and International Guest House inV:rndavana, India. These are enters where Westerners can live to gainfirsthand experience of Vedic culture.Sri:la Prabhupada's most significant contribution, however, is hisbooks. Highly respected by the academic community for their authoritativeness,depth and clarity, they are used as standard textbooks innumerous college courses. His writings have been translated into elevenlanguages. The Bhaktivedanta Book Trust, established in 1972 exclusivelyto publish the works of His Divine Grace, has thus become theworld's largest publisher of books in the field of Indian religion and philosophy.Its latest project is the publishing of Sri:la Prabhupada's mostrecent work: a seventeen-volume translation and commentary-completedby Sri:la Prabhupada in only eighteen months-on the Bengalireligious classic Sri Caitanya-caritamrta.,In the past ten years, in spite of his advanced age, Sri:la Prabhupadahas circled the globe twelve times on lecture tours that ave taken him tosix continents. In spite of such a vigorous schedule, Sri:la Prabhupadacontinues to write prolifically. His writings constitute a veritable libraryof Vedic philosophy, religion, literature and culture.

ReferencesThe purports of Srimad-Bhagavatam are all confirmed by standardVedic authorities. The following authentic scriptures are specificallycited in this volume:Ayurveda-sastra, 25Bhagavad-g'ita, 3, 10, 18, 34,51-52,56,57, 62,72-73,85,86-87,88,92-93, 123, 126-127, 128, 131, 132-133, 134, 137-138, 149,154,158,164,167,174,181,193,194,205,206,208,210,228,229, 235, 257, 262, 276, 292, 302, 303, 306Bhakti-rasamrta-sindhu, 42, 160, 205, 270, 276Brahma-samhita, 24-25, 51, 99, 103, 136, 154, 159, 164Brahma-sutra. See: Vedanta-sutraBrhad-bhagavatamrta, 270-271Caitanya-caritamrta, 85, 165, 176, 186, 215Chandogya Upanad, 182-183Hari-bhakti-sudhodaya, 297Hari-bhakti-vildsa, 73Hari-vamsa, 95, 201, 246-247Katha Upanad, 97Mahabharata, 126Muka Upanad, 88n313

314 Srimad-BhigavatamNarada-paiicartitra, 212Padma Purar;w, 196Prema-vivarta, 41-42, 191Sik$i4taka, 191Srimad-Bhagavatam, 10, 29, 42, 56, 60, 87, 93, 97, 98, 101, 105, 120,126, 128-129, 153, 163-164, 179,181, 182, 183, 186, 189, 190,191, 192, 212, 264, 276, 296-297, 300, 302Svetasvatara Upanad, 305Vamana Purar;w, 204Veddnta-sutra (Brahma-sutra), 263, 272vu PUrar;w, 246

Glossary of Personal NamesAAdi-puru,a-a name of the Supreme Personality of Godhead, theoriginal person.Aghisura-the python-shaped demon sent by Kamsa to kill ,r;ta.Aja-a name of the Supreme Personality of Godhead, who is unborn.Ajimila-a fallen brahma"{W who was saved by calling the nameN arayar;ta at the time of death.Anakadundubhi-another name of Vasudeva, the father of ,r;ta.Arjuna-one of the five Par;tQava brothers; ,r;ta became his chariotdriver and spoke to him the Bhagavad-gita.BBakisura-a demon who was shaped like a huge duck and who tried tokill ,r;ta.Balarima (Baladeva)-a plenary expansion of the Personality of Godheadappearing as the son of Rohir;ti and elder brother of Lord,r;ta.Bhakta-vatsala-a name of the Supreme Personality of Godhead, whofavors His devotees.Bhaktisiddhinta Sarasvati 'fhak.ura-the spiritual master of HisDivine Grace A. C. Bhaktivedanta Swami Prabhupada.Bhaktivinoda 'fhikura-a great spiritual master in the line of disciplicsuccession from Sri Caitanya Mahaprabhu.Brahmi-the first created living being and secondary creator of thematerial universe.cCaitanya Mahiprabhu-the incarnation of Lord ,r;ta who descendedto teach love of God through the sarikirtana movement.Cakri-a name of the Supreme Personality of Godhead, the carrier ofthe disc.DDimodara- ,r;ta in His pastime of being bound by mother Yasoda.315

316 Srimad-BhigavatamDevaki-wife of Vasudeva and mother of Lord Knn;ta.Devarti Nirada-See: Narada MuniDhari-the name of mother Yasoda in a previous birth.Dhruva Maharaja-a great devotee who as a child was denied hisfather's kingdom but who was later given an entire planet and theopportunity to associate personally with the Supreme Lord.Droa-the name of Maharaja Nanda in a previous birth.GGadidhari-a name of the Supreme Personality of Godhead, the carrierof the club.Gargamuni-family priest of the Yadu dynasty.GarucJa-the great eagle who acts as the eternal carrier of Lord Vi?QU.Gaurasundara-a name of Lord Sri Caitanya Mahaprabhu, indicatingHis beauty and His golden complexion.Giridhiri-a name of the Supreme Personality of Godhead, the lifter ofGovardhana Hill.Gokulesvara-Kt?Qa, the master of Gokula.Gopiila-a name of the Supreme Personality of Godhead, who protectsthe cows.Gopi-jana-vallahha-a name of the Supreme Personality of Godhead,who maintains and gives pleasure to the gopis.Govinda-a name of the Supreme Personality of Godhead, who givespleasure to the land, the cows and the senses.HHaladhara-a name of the Supreme Personality of Godhead, who, in theform of Balarama, bears a plow in His hands.Hari-a name of the Supreme Personality of Godhead, who removes allobstacles to spiritual progress.Hiryaka8ipu-a demoniac king killed by the Lord's incarnation asN :rsimhadeva.Ilndra-chief of the administrative demigods and king of the heavenlyplanets.

Glossary of Personal Names 317isa-a name of the Supreme Personality of Godhead, the supremecontroller.isvara-a name of the Supreme Personality of Godhead, the supremecontroller.JJaya-a doorkeeper of Vaikutha who attained sarupya-mukti afterthree births in the material world.Jiva Gosviimi-one of the six Vaiava spiritual masters who directlyfollowed Sri Caitanya Mahaprabhu and systematically presentedHis teachings.KKaritsa-a demoniac king of the Bhoja dynasty and maternal uncle ofK:ra.Kesava-a name of the Supreme Personality of Godhead, who has fineblack hair.!}.a-the Supreme Personality of Godhead, appearing in His original,two-armed form.Kunti-the mother of the Pa

318 Srimad-BhigavatamMatpgriva-a son of Kuvera cursed by Narada Muni to take birth as anarjuna tree; ultimately liberated by Lord Kr!?J.la.Matpmin-a name of the Supreme Personality of Godhead, who is alwaysornamented with brilliant jewels.Matsya-the fish incarnation of the Supreme Personality of Godhead.Mukunda-a name of the Supreme Personality of Godhead, the giver ofliberation.NNalakuvara-a son of Kuvera cursed by Narada Muni to take birth as anarjuna tree; ultimately liberated by Lord Kr!?J.la.Nanda Mahirija-the King of Vraja and foster-father of Lord Kri?J.la.Nirada Muni-a pure devotee of the Lord who travels throughout theuniverses in his eternal body, glorifying devotional service.Niriyau;ta-a name of the Supreme Personality of Godhead, who is thesource and the goal of all living beings.Narottama dasa 'fhikura-a VaiJ.lava spiritual master in the disciplicsuccession from Sri Caitanya Mahaprabhu; disciple of Kr1.1adasaKaviraja Gosvami and spiritual master of Visvanatha CakravartiThakur a.N:rsimhadeva-Lord KrJ.la in His incarnation as half-roan and halflion,who descended to kill the demon HiraJ.lyakasipu.pParik,it Mahirija-th emperor of the world who heard Srimad­Bhagavatam from Sukadeva Gosvami and thus attained perfection.Pirvati-wife of Lord Siva.Prahlida Maharaja-a devotee persecuted by his demoniac father butprotected and saved by the Lord.Pr8nigarbha-the name of Devaki in a previous birth.Prthi-the mother of the five PiiJ.lQava brothers.Putani-a witch who was sent by Kamsa to appear in the form of abeautiful woman to kill baby Kr1.1a but who was killed by LordKr1.1a and granted liberation.Rima-another name of Balarama given by Gargamuni.R

Glossary of Personal Names 319Ramacandra-an incarnation of Lord I.J.a as a perfect king.Rohh,li-one of Vasudeva's wives, residing under the care of NandaMaharaja. Rohii.J.i is the mother of Balarama.].t,abhadeva-an incarnation of the Personality of Godhead as a devoteeand king who gave important spiritual instructions to His sons andthen renounced His kingdom for a life of severe austerity.Rukmil)i-Lord I.J.a's principal queen in Dvaraka.Rupa Gosvimi-the chief of the six VaiI.J.ava spiritual masters whodirectly followed Sri Caitanya Mahaprabhu and systematicallypresented His teachings.sSakatasura-a ghost who took shelter of a bullock cart with the intentionto kill Lord I.J.a but who instead was killed by the Lord.Samhhu-a name of Lord Siva.Sanitana Gosvimi-one of the six VaiI.J.ava spiritual masters whodirectly followed Sri Caitanya Mahaprabhu and systematicallypresented His teachings.Sailkar,al)a-another name of Balarama given by Gargamuni.Saunaka-the chief of the sages assembled at Naimiarai.J.ya forest whoheard Srimad-Bhagavatam from Siita Gosvami.Siva-the demigod in charge of the mode of ignorance and the destructionof the material manifestation.Sukadeva Gosvimi-the sage who originally spoke Srimad­Bhagavatam to King Parikit prior to the King's death.Slirya-the demigod of the sun.Suta Gosvimi-the sage who recounted the discourses between Parikitand Sukadeva to the sages assembled in the forest of Naimiarai.J.ya.Sutapi-the name of Vasudeva in a previous birth.Svayamhhu-a name of Lord Brahma.Syimasundara-a name of the Supreme Personality of Godhead, who isblackish and very beautiful.TTroivarta-a demon, in the shape of a whirlwind, sent by Kamsa to killI.J.a.

320 Srimad-BhagavatamUddhava-a confidential friend of Sri l(rQa's in V:rndavana.uUpinanda-the brother of Nanda Maharaja and oldest and most knowledgeableof the cowherd men of Gokula.Upendra-a name of the Supreme Personality of Godhead, who sometimesappears as the younger brother of lndra.Urugiiya-a name of the Supreme Personality of Godhead, who isworshiped by sublime prayers.Urukrama-a name of the Supreme Personality of Godhead, who takeswonderful steps (especially as the dwarf-incarnation,V amanadeva).vVaraha-the incarnation of the Supreme Personality of Godhead as aboar.Vasudeva-the father of l(rl}.a and half-brother of Nanda Maharaja.Vasudeva-l(rQa, son of Vasudeva.Vatsisura-a calf-shaped demon who came to V:rndavana to kill l(rQa.Vijaya-a doorkeeper of VaikuQlha who attained sarupya-mukti afterthree births in the material world ..Vijayadhvaja Tirtha-a Vail}.ava spiritual master and commentator onSrimad-Bhagavatam in the disciplic succession from Madhvacarya.Viu-a name of the Supreme Personality of Godhead.Visvanatha Cakravarti Thiikura -a Vail}.ava spiritual master andcommentator on Srimad-Bhagavatam in the disciplic succession'from Sri Caitanya Mahaprabhu.Vflrisura-a demon killed by lndra.Vyasadeva-the original compiler of the Vedas and PuriirJaS, and authorof the Vedanta-sutra and Mahabharata.yYajfta-a name of the Supreme Personality of Godhead, the goal andenjoyer of all sacrifices.Yamariija-the god of death who punishes the sinful.Ya8odii-the foster-mother of l(rl}.a; the Queen of Vraja and wife ofMaharaja Nanda.

Glossary of Personal Names 321Yogamiyi -Lord Ktt?Qa's spiritual deluding energy, who appears as theLord's younger sister in His pastimes.

General GlossaryAAcarya-a spiritual master who teaches by example.Adhibhautika klesa-misery caused by other living beings.Adhidaivika klesa-misery caused by natural disturbances.Adhokaja-the Supreme Lord, who is beyond material sense perception.Adhyatmika klesa-misery caused by the body and mind.Adi-purua-the Supreme Lord, the original person.Ahailkiira-false ego.Ananda-cinmaya-rasa-vigraha-the personal, spiritual form of blissand knowledge.A.pma-the mystic perfection of becoming very small.Arali-a ceremony for greeting the Lord with offerings of food, lamps,fans, flowers and incense.Arcana-the devotional process of Deity worship.Asana-a sitting posture in yoga practice.Asrama-the four spiritual orders of life: celibate student, householder,retired life and renounced life.Asuras-atheistic demons.Atmiiriima-one who is self-satisfied, free from external, materialdesires.AvaiI_lavas-nondevotees.Avatiira-a descent of the Supreme Lord.BBabas- ascetics.Bhagavad-gita-the basic directions for spiritual life spoken by theLord Himself.Bhakta-a devotee.Bhakti-devotional service to Lord K.rJ).a.Bhakti-yoga-linking with the Supreme Lord by devotional service.Brahmacarya-celibate student life; the first order of Vedic spiritual-li&.323

324 Srimad-BhigavatamBrahman-the Absolute Truth; especially the impersonal aspect of theAbsolute.Brihma-one wise in the Vedas who can guide society; the first Vedicsocial order.cCatur-vyuha-the Lord's plenary expansions Vasudeva, Sankaral}.a,Pradyumna and Aniruddha.DDaityas-demons.Da8a-avatiras-the ten pastime-incarnations of ViI.J.u.Devamiyi-the illusory potency of the demigods.Dhima-abode; usually referring to the Lord's abodes.Dharma-eternal occupational duty; religious principles.Du,kflis-miscreants.EEkida8i-a special fast day for increased remembrance of KtI.J.a, whichcomes on the eleventh day of both the waxing and waning moon.GGoloka (K:r,l}aloka)-the highest spiritual planet, containing KtI}.a' spersonal abodes, Dvaraka, Mathura and V:rndavana.Gopa-jiti-See: VaiSyasGopis-KtI}.a's cowherd girl friends, His most confidential servitors.G:rhastha-regulated householder life; the second order of Vedicspiritual life.Gul}a-avatiras-ViI.J.u, Brahma and Siva, the presiding deities of thethree modes of nature.Gul}as-the modes or qualities of material nature ..Guru-a spiritual master.HHare K:r,l}a mantra-See: Maha-mantra·

General Glossary 325Hatha-yoga-the system of practicing sitting postures for sense control.lsitva-the mystic ability to become a great controller.JatJa-dull or material.Jiva-tattva-the living entities, atomic parts of the Lord.IJJiiina-kiJ.ltJa-the Upanad portion of the Vedas containing knowledgeof Brahman, spirit.Jiiina-yoga-the process of approaching the Supreme by the cultivationof knowledge.Jiiini-one who cultivates knowledge by empirical speculation.KKali-yuga (Age of Kali) -the present age, characterized by quarrel; itis last in the cycle of four and began five thousand years ago.Kimivasiyiti-the mystic ability to suppress one's desires.Karatilas-hand cymbals used in kirtana.Karma-fruitive action, for which there is always reaction, good or had.Karma-kiJ.ltJa-sections of the Vedas prescribing rituals for materialbenefits.Karmi-a person satisfied with working hard for flickering sense gratification.Kaumira-the period of childhood before five years.Kirtana-chanting the glories of the Supreme Lord.:Qa-kathi-words spoken by }(rf?:Q.a or about }(rf?:Q.a.:Qa-lili-the transcendental pastimes of Lord }(rf?:Q.a.:Qaloka-See: GolokaK,atriya-a warrior or administrator; the second Vedic social order.Kusa-auspicious grass used in Vedic rituals.Laghimi-the mystic perfection of becoming very light.LLili-avatiras-innumerahle incarnations who descend to display thespiritual pastimes of the Lord.

326 Srimad-BhigavatamMMaha-mantra-the great chanting for deliverance:Hare Knwa, Hare :Q.a, :Q.a :Q.a, Hare HareHare Rama, Hare Rama, Riima Riima, Hare Hare.Mahima-the mystic ability to become unlimitedly large.Mantra-a sound vibration that can deliver the mind from illusion.Manvantara-avatira-an avatara who appears in each reign of Manu.Mathuri-Lord :t;.a's abode, surrounding V:rndiivana, where He tookbirth and later returned to after performing His V:rndiivanapastimes.Maya-illusion; forgetfulness of one's relationship with :Q.a.Mayavida-the false theory that every living being is ultimately equalto God.Miyavidis-impersonal philosophers who say that the Lord cannot havea transcendental body.Mfdailga-a clay drum used for congregational chanting.Mukti-liberation from birth and death.NNima-karaa ceremony-name-giving ceremony.Nandana-kinana-a celestial garden.Niyama-restraint of the senses.pPaiica-gavya-five milk products, used in bathing a worshipable personality.Paiica-ratna-five gems.Paiica-sasya-five grains.Parampara-the chain of spiritual masters in disciplic succession.PaugcJa-the period of childhood after five years.Prikimya-th mystic ability to fulfill any of one's desires.Prayima-control of the breathing process; performed in !dngayoga.Prapti-the mystic ability to immediately obtain any material object.Prasida-food spiritualized by being offered to the Lord.Prema-hhakta-a devotee absorbed in pure love of God.

General Glossary327Rajo-gu:r;ta-the material mode of passion.Rikasi-a demoness.RsSac-cid-iinanda-vigraha-the Lord's transcendental form, which iseternal, full of knowledge and bliss.acJ-aisvarya-piir:r;ta-the Lord, who is full in all six opulences: wealth,knowledge, fame, renunciation, beauty, and strength.Silokya-the liberation of residing on the same planet as the Lord.Siimipya-the liberation of becoming a personal associate of the Lord.Sarllskira-Vedic process for purifying a human being from the time ofconception until death.Sailkirtana-public chanting of the names of God, the approved yogaprocess for this age.Sannyisa-renounced life; the fourth order of Vedic spiritual life.Sarti-the liberation of having the same opulences as the Lord.Siriipya-the liberation of having a form similar to the Lord's.Sastras-revealed scriptures.Siyujya-the liberation of merging into the spiritual effulgence of theLord.Srava:r;tam kirtanam viJ:r;to-the devotional processes of hearing andchanting about Lord Vi1,1u.Siidra-a laborer; the fourth of the Vedic social orders.Sviimi-one who controls his mind and senses; title of one in the renouncedorder of life.Svargaloka-the heavenly planets.TTamo-gu:r;ta-the material mode of ignorance.Tapasvis-one who performs severe penances and austerities.Tapasya-austerity; accepting some voluntary inconvenience for ahigher purpose.Tilaka-auspicious clay marks that sanctify a devotee's body as a templeof the Lord.

328 Srimad-BhagavatamuUpisana-kat;u;l.a-a section of the Vedas prescribing worship ofdemigods for fruitive results.Vaikutha-the spiritual world.Vai,ava-a devotee of Lord Vit?QU, :Kr!?Qa.Vai,va-aparadhas-offenses to a devotee of the Lord.Vaisyas-farmers and merchants; the third Vedic social order.vVanaprastha-one who has retired from family life; the third order ofVedic spiritual life.Vara-the four occupational divisions of society: the intellectual class,the administrative class, the mercantile class, and the laborer class.Varasrama -orders.the Vedic social system of four social and four spiritualVa8itva-the mystic ability to control others' minds.Vedas-the original revealed scriptures, first spoken by the LordHimself.Vflldiivana-:Kr!?Qa's personal abode, where He fully manifests Hisquality of sweetness.yYajfta-an act1v1ty performed to satisfy either Lord Vit?QU or thedemigods.Yama-regulative principles.Yogi-a transcendentalist who, in one way or another, is striving forunion with the Supreme.Yogini -a female yogi.Yugas-ages in the life of a universe, occurring in a repeated cycle offour.

Sanskrit Pronunciation GuideVawels3la alTa l: i i· 3'u u :stl r Sf{ f e ai alt o a1) au..!. rh (anusvara) : 1,1 (visarga)ConsonantsGutturals:Cf) ka kha if ga gha IiaPalatals: ca cha ::i{ ja" jha5{ iiaCerebrals: Gta ?) tha c;l.a G c;l.ha OT l)aDentals: a ta q tha da dha;::r naLabials: q paq:a phaSemi vowels: ya ra laSibilants: 'l sa q' a saif ba bha 1t maqvaAspirate: haS ' (avagraha) -the apostropheThe numerals are: o-0 -1 -2 -3 -4 -5 -6 \S-7 -8 -9The vowels above should he pronounced as follows:a - like the a in organ or the u in buta - like the a in far but held twice as long as short a- like the i in pin- like the i in pique but held twice as long as short i329

330 Srimad-Bhagavatamu - like the u in pushu - like the u in rule but held twice as long as short u:r - like the ri in rimr - like ree in reed- like Hollowed by r (lr)e - like the e in theyai - like the ai in aisleo - like the o in goau - like the ow in howIh (anusvdra) - a resonant nasal like the n in the French word bonl;t (visarga) - a final h-sound: aft is pronounced like aha; ift like ihiThe vowels are written as follows after a consonant:T a f i 'f i u u c. :r E f ...._ e ai ) o T auFor example: ka tf;T ka ki 'f ki ku ku... i' k:r i\ kr. ke CJi kai t koCfiT kauThe vowel "a" is implied after a consonant with no vowel symbol.The symbol virama ('\) indicates that there is no final vowel: Cli"'The consonants are pronounced as follows:k - as in kitejh - as in hedgehogkh- as in Eckhartii - as in canyong - as in give! - as in tubgh- as in dig-hardth - as in light-heartil - as in sing - as in oovec - as in chairha- as in red-hotch - as in staunch-heart I). - as rna (prepare to sayJ - as m JOY the rand say na)Cerebrals are pronounced with tongue to roof of mouth, but thefollowing dentals are pronounced with tongue against teeth:t - as in tub but with tongue against teethth - as in light-heart but with tongue against teeth

Sanskrit Pronunciation Guide331d - as in dove but with tongue against teethdh- as in red-hot but with tongue against teethn - as in nut but with tongue between teethp - as in pineph- as in uphill (not/)b - as in birdl - as in lightv - as in vines (palatal} - as in the s in the Germanbh- as in rub-hardword sprechenrn - as in mothers (cerebral) - as the shin shine. .y - asmyess - asmsunr - as in runh - as in horneGenerally two or more consonants in conjunction are writtentogether in a special form, as for example: ka ;r" traThere is no strong accentuation of syllables in Sanskrit, or pausingbetween words in a line, only a flowing of short and long (twice aslong as the short) syllables. A long syllable is one whose vowel islong (i, i, ii, e, ai, o, au), or whose short vowel is followed by morethan one consonant (including anusvira and visarga). Aspiratedconsonants (such as kha and gha) count as only single consonants.

Index of Sanskrit VersesThis index constitutes a complete listing 9f the first and third lines of each of theSanskrit poetry verses of this volume of Srimad-Bhagavatam, arranged in Englishalphabetical order. The first column gives the Sanskrit transliteration, and the second andthird columns, respectively, list the chapter-verse reference and page number for eachverse.A apy asid vipriyaril tetlril 11.55 261artljake rayamtl 8.17 101adhab,-saytlnasya siSor ano 'lpaka- 7.7 48 l'isan var(lds trayo hy asya 8.13 95adharti-hanuvad rodhas 12.20 284 asatab, sn-madtindhasya 10.13 185adraid arjunau purvaril 9.22 168 astlv anyatamo vtlpi 11.26 240agatya sahasd kmwril 11.48 25agho 'pi yat-sparsana-dhauta-ptltakab, 12.38 300 asmtln kim atra grasittl niv.tdn 12.24 286asmat-sangrasana-vytltta- 12.19 283aghma-janubhib. padbhir 8.26 110 l'istrtdytlma-mtlrgo 'yaril 12.22 285aharil maml'isau patir ea me suto 8.42 127 astv ity uktab, sa bhagavtln 8.50 139aharil purvam aharil purvam 12.6 273 athdgha-ndmtibhyapatan mahasuras 12.13 278aho batasya btllasya 11.55 261aho battlty-adbhutam ea raastl 7.31 72 athtinyad api kr$r_w.sya43athtipy abhibhavanty enaril 11.56 261aho brahma-vidtlril vtlco 11.57 262 atho amyaiva mamtlrbhakasya 8.40 124aho mitra(li gadata 12.19 283 atho yathtivan na vitarka-gocararil 8.41 125akhyasyate rama iti 8.12 atikaruiJllm anusmaranty a5ocad 7.24 65alaito 'smin rahasi 8.10 92alaril vihtiraib, ut-antab, 11.15 232 atma-dyota-guiJlliS channa- 10.33 206tltmajcibhyudayarthtiya 7.16 58amarilsatambhoja-kareiJll rupit;iril 6.6 6 atma-nirve5a-matre1Jll 10.26 200anab,sv aropya goptllti 11.31 243 atmaupamyena bhutani 10.3 185anantam aropayad ankam antakaril 6.8 8 ato 'rhatab, sthtivarataril 10.21 194anarcadhoaja-dhiytl 8.2 83andha-kilpa-gabhirtlaril 6.16 15 atrptam utsrjya javena stl yayav 9.5 148autthtinikautsukya-mand manasvini 7.6 47anena sarva-durgat;i 8.16 100 avidure vraja-bhuvab, 11.38 248angaril yasyab, samtikramya 6.37 32 avytld ajo 'lighri mat;imarils tava janv 6.22 20anncidya-vasab,-srag-abh!a-dhenubhib, 7.5 45 avyakta-ravo nyapatat 7.28 69antab, praviSya ganga yam 10.4 174anujtlnihi nau bhumarils 10.37 210 ayaril hi rohit;i-putro 8.12 94ayaril tu me sodara-ntiSa-krt tayor 12.14 279anukrtya rutair janturiiS 11.40 249 dytlnty atra mahotptlta 11.33 238anvalicamtlnd janani brhac-calac- 9.10 153apa5yan ndrado devau 10.5 175Bapi hantd gatdSalikas 8.9 90 babhramus tad avijiitiya 11.2 221aprameyaril balaril tasya 7.10 52 babhuvur indriyat;iva 11.49 256947.3333

334 Srimad-Bhagavatambaddha-setu-bhujoro-anghri 6.16 15 daityo namna troavarta 7.20 62baddholakhalam amantrya 10.43 216 (lakinyo yatudhanya.S ca 6.27 23bahu-epam ca kurute 11.8 225 damna colakhale baddha 10.39 213bahani santi namtlni 8.15 99 dampatyor nitartlm tlsid 8.51 140bakair upaviSantaS ca 12.8 274 daridrasyaiva yujyante 10.17 190btlla-grahas tatra vicinvati si.San 6.7 7 daridro niraham-stambho 10.15 187btl/am ca tasya urasi 6.18 16 darianam nau bhagavoJta 10.37 210btl/am praticchanna-nijoru-tejasam 6.7 7 darianiin no bhaved bandha 10.41 214btllasyotptlfanam tarvo 11.5 223 darsayarils tad-vidam loka 11.9 226baltl !leur aneneti 11.4 222 dariayan baladevaya 11.42 251btllayor anayor nroam 8.6 87 dattva stanam prapibato sma mukham 8.23 107balena n4kar$ayattlnvag ulakhalam 10.27 200 davo$(Ul-khara-vato yam 12.23 285bhagavan devaki-putra/1 6.39 33 de5a-kaltlrtha-tattva-jiia 11.22 237bhagnam vilokya sva-sutasya karma taj 9.7 150 devakytl a$famo garbho 8.8 90bhakti syat paramtlloke 8.49 137 devair me priyatamo 10.25 158bhaktir harau tat-purU$e ca sakhyam 7.2 41 deva-samjiiitam apy ante 10.10 181bhittva mr$tlSrur dr$ad-a.Smanii raho 9.6 149 devilS ca parisantU$!d 11.44 252bhrtlmayitva kapitthiigre 11.43 252 dharadharo$!ho jaladottar0$!ho 12.17 281bhamau nidhaya tam gopi7.1961 dhrtvadbhutam vyatta-guhananam tada 12.16 281bhamyam nipatitau tatra 11.2 220 dhali-dhasaritangas tvam 11.18 234bhuiijtlnam yajiiabhuk patu 6.26 22 dhvantagtlre dhrta-ma1,1i-ga(Ulm 8.30 114bhata-dhruk tat-krte svartham 10.10 182 dhvanttlntar-tlsyo vitattldhva-jihva 12.17 281bhata-preta-piStlctlS ca 6.27 23diniiriiS ca mrtyor ja!haragni-ghtlstln 12.27 289bibharti kvacid ajnapta 11.8 225 dravyaltlbhe sagrha-kupito 8.29 113brahman kaltlntara-krtam 12.41 304 dro1,10 vasunam pravaro 8.48 135cdr$!vadbhuttlni bahu§o 7.33 75dmva pariSramam kr$(Ul/l 9.18 162caccharda sadyo 'tirU$tiatam bakas 11.50 250 dr$!vtirbhakan kr$(Ul-mukhan aghtlsura 12.14 279caktlra niima-kara(Ulm 8.11 93cakravata-svarupe(Ul 7.20 62 dmva tam ttldrsam sarve 12.18 282· cakra-vatena nito yam 11.25 239 dr$!vd ya.Soda-pramukha vraja-striya 7.8cakry agrata saha-gado harir astu 6.23 20 dr$!ya svayotthapya tad-anvita punar 12.32 293dare iptvavayava.So 6.33 28carayam tlsatur vatsan 11.38 248 dvayam katham syad iti samvicintya 12.28 290carayanto 'rbha-liltlbhir 12.3 270cikric;latur yuvatibhir 10.4 175 dvipan nagtlrils tad-duhitf'r vanani 7.36 76Cur(Ulyam lisa rajendra 6.14 14 dvy-angulonam abhat tena 9.15 159CUr1,1i-cikir$Or atmtlnam 12.30 291Dehy avayo/1 priyam dhehi 11.17 233dadhi-nirmanthane kale 9.2 144 ekada grha-dasi$u 9.1 144dahyamtlnasya dehasya 6.3429ekada kric;lamtlntls te 8.32 117E49

Index of Sanskrit Verses 335ekad4rbhakam adaya 7.34 gopy anvadhavan na yam apa yoginaril 9.9 152ekadaroham arrll.lham 7.18 60 gopyas ca gopatt kila nanda-mukhya 7.30 71gopya§ ca gopatt saha-godhanas ca me 8.42 12775eam antar-gataril dhvantam 12.22 285ea vatt sreya adhasyad 8.16 100 gopyas tiln;mril samabhyetya 6.18 16etad vicitraril saha-jiva-kala- 8.39 122 gopyo rrll.lha-ratha niltna- 11.33 244etat kaumtirajaril karma 12.37 299 grhitva dadhi-manthanaril 9.4 147ete yada mat-suhrdos tilapa/1 12.15 280 grhitvapara-padabhyaril 11.43 251grhyama(lais tvam agrahyo 10.32 204evaril dhar!Jany u§ati kurute 8.31 115evaril sadhara(laril de ham 10.12 184 grhyaryi kartum api yatra na taj- 8.25 109evaril samprarthito vipratt 8.11 93 gu(la-karmdnurilparyi 8.15 99evaril sandarsita hy miga 9.19 163evaril sva-geha-damtini 9.17 161Hevam uktva sa devarir 10.23 197evaril viharaitt kaumaraitt 11.59 265evaril vrajaukasaril pritiril 11.37 247haiyangavaril caurya-viSalikitea(laril 9.8 151hanyante pa§avo yatra 10.9 180harer anugrahan nilnam 11.24 239hariril jagama sararyam 6.1 2Ghastagrahye racayati vidhiril 8.30 114gtU;lharil karabhyaril bhagavan prapil/.ya 6.10 10 haste grhitva saha-ramam acyutaril 11.20 230gala-graharya-niSceto 7.28 69 he ramagaccha tatasu 11.16 232gale grhita utsrfuril 7.27 68 hirilsratt sva-papena vihirilsitatt khalatt 7.31 72ga(U)a-5aila-stanaril raudraril 6.15 15 hrt kesavas tvad-·ura iSa inas tu kaiJ-Iharil 6.22 20gargatt purohito rtijan 8.1 82 hutva cagniril dvijatibhyatt 7.15 55gargo yad aha bhagavtin 11.57 262garimti(laril siSor v()(lhuril 7.18 60 Igatva jalaSayabhyasaril 11.46 254gavatt sarva-guryopetd 7.16 58 indriyaryi hrikesatt 6.24 21gayanty adyapi kavayo 8.47 134 indriyaryy anu§yanti 10.16 188irayan sumaha-ghora- 7.21 63gitaitt sura vadya-dharas ca vadyakaitt 12.34 295 -matrogra-datrasyaril 6.15 15godhanani puraskrtya 11.32 243 iti balakam adaya 7.14 54godhanany agrato yantu 11.29 242gokularil sarvam avmvan 7.21 63 iti khara-pavana-cakra-pari1Su-var$e 7.24 65go-miltre(la sntipayitva 6.20 18 iti nandadayo gopatt 11.58 263iti pra(laya-baddhabhir 6.30 25gopa-gopi-gavtiril sevyaril 11.28 241 iti saiicintayaii chrutva90gopa nandadayatt srutvd 11.1 220 iti vyavasyajagararil brhad vaputt 12.16 281gopa-vrddha mahotpatan 11.21 237gopibhitt stobhito 'nrtyatt 11.7 225 ittharil dvija yadavadeva-dattatt 12.40 303gopikolakhale damna 9.14 157 ittharil mitho 'tathyam ataj-jiia-bitaril 12.25 2878.9ittharil salikirtitas tabhyaril 10.39 212gopintiril susmayantintiril 9.17 161 ittharil satdril brahma-sukhanubhatyti 12.11 274gopyatt sarilspr$!fl-salila 6.21 ittharil sma p!att sa tu badarayaryis 12.44 30619

336 Srimad-Bhagavatamitt ham stribhi/1 sa-bhaya-nayana-sri- 8.31 115 kasmiin mrdam adiintdtman 8.34 119ittham vidita-tattvayam 8.43 129 kasyedam kula ascaryam 11.3 221ittham ya5odd tam a5e$a-sekharam 11.20 236ity antare!Jiirjunayo/;1 10.26 200 kata-dhamasya saurabhyam 6.41 35ity atmiinam samadiSya 8.20 104 kathyatdm bhagavann etat 10.1 172kecid bhrngai/:1 pragayanta/:1 12.7 274ity uktau tau parikramya 10.43 216 kecid ve!llln vddayanto 12.7 274iye$a kila tam baddhum 9.12 156 kham rodasi jyotir-anikam asa/;1 7.36 76Jkim idam kuta eveti 6.41 35kim nas tupa§ cir!lQm adhok$ajarcanam 7.32 73jagama sanakais tatra 10.24 198 kim puna/;1 sraddhaya bhaktya 6.36 30jahf$ur ye ca kamsadya/;1 12.29 290 kim svapna etad uta deva-miiya 8.40 124jajne nanda iti khyato 8.50 139 ko$U sankha urugaya upary upendras 6.23 20jalai/;1 pavitraU$adhibhir 7.14 54janmark$am te 'dya bhavati 11.18 234 ko nv iharhati vij iitum 10.32 204kotara revati jye$tha 6.28 23janubhyam saha pa!libhyam 8.21 104 ko vidvan atmasat krtva 10.12 184jatayor nau mahadeve 8.49 137 krcchram yadrcchayapnoti 10.15 187javena visrarilsita-ke5a-bandhana- 9.10 153 krcchrat punar labdha-bahir-drsi/:1 sanai/:1 12.44 306jigharilsayainam asadya 11.56 262jigharilsayapi haraye 6.35 30 krf4antam patu govinda/:1 6.25 22krf4antam sa sutam baJair 11.14 231jiva-samyam gato lingair 10.14 186 kri!lihi bho/:1 phalaniti 11.10 227j iininam catma-bh!ltanam 9.21 166 kf$!lQ-bhukta-stana-k$ira/;l 6.38 32j iitam mama puraivaitad 10.40 213 kf$!lQ kr$!lQ maha-yogims 10.29 202jyoti$am ayanam sak$ad 8.5 86jyotiS-cakram jalam tejo 8.38 122 Kf$!lQ kr$!Jiiravindak$a 11.15 232kf$!lQ-lila jagu/:1 pritya 11.33 244kf$!lQm maha-baka-grastam 11.49 255K kf$!lQm nabho-gato gantum 7.26 66kf$!lQm pra!lQmya sirasakhila-loka- 10.28 201kaca-guiija-ma!li-sva- 12.4 271kadacid autthanika-kautukaplave 7.4 44 kf$!la5 tu grha-krtye$u 9.22 168kadacid yamuna-tire 11.41 250 kf$!lQSya gopyo ruciram 8.28 112kaildsopavane ramye 10.2 173 kf$!lQ-vatsair asankhyatair 12.3 270kala-vakyai/:1 sva-kalena 11.37 247 kf$!l0 brahma!lQ adesam 8.52 141kf$!l0 mrdam bhak$itavan 8.32 117kalenalpena rajar$e 8.26 110kalena vrajatalpena 8.21 104 krtagasam tam prarudantam ak$i!li 9.11 155kalevaram para§ubhiS 6.33 28 krta-svastyayanam viprai/;1 7.11 52karilsa/:1 papa-mati/:1 sakhyam 8.8 90 krtyam kim atrasya khalasya jivanam 12.28 289karilsena prahita ghora 6.2 3 k$a!U'id aneneti bakary-u5an-mukham 12.24 286k$aumam vasa/;1 prthu-ka/i-tate bibhrati 9.3 146kari$yama!lQ adesan 8.48 135karmantara-niyuktasu 9.1 144 kuru dvijati-sarilskaram 8.10 92karoti ka-ramya!li 7.1 40 kurvanti satvatam bhartur 6.3 4

Index of Sanskrit Verses 337kuroanto ramamal)dS ca 11.58 263 na team satya-sildnam 8.13kvacid vddayato ve(tum 11.39 249 na te sraddadhire gopd 7.10 52kvacid vanasaya mano dadhad vrajat 12.1 268 na te tad-uktam jagrhur ll.5 223kvacit padai[l kinki(tibhi{l 11.39 249 na vivdsasam atmanam 10.20 194nayarit sukhdpo bhagavan 9.21 166Mna yatra srava(tddini 6.3 4mahad-vicalanam nfi:uim 8.4 84 nemam viriiico na bhavo 9.20 165mahd-puruam ddadhyau 7.19 61 ni{!Sreyasaya bhagavan 8.4 84manam lokam asddya 7.3 43 nildyanai{l setu-bandhair 11.59 265manyamanair imam de ham 10.9 180 niSa-carittham vyathita-stand vyasur 6.13 13markdn bhoyan vibhajati 8.29 ll2 n4petatu{l parama-vikramitativepa- 10.27 20054mayasritandm nara-darake(ta 12.11 274 nityam ut-ama-dehasya 10.16 188mrtyo{l pauga(l(jake bald 12.37 299 nityam yad-antar nija-jivitepsubhi{l 12.13 278muhurtam abhavad gtham 7.22 64 nopeyatdm yaddhiltau 11.13 230mukham ldlayati rajaii 7.35 76 nilnam batari{l saiijato 6.32 27mukta{l kathaiicid raasya 11.24 239 nilnam etad dharer eva 12.42 305nyasyatmany atha bdlasya 6.21 19muktam bakdsydd upalabhya bdlakd 11.53 259murdhny upaghraya paramam 6.43m(tanto 'nyonya-sikyadin 12.5 27237padbhyam bhakta-hrdi-sthdbhyam 6.37 32N papraccha bhuyo 'pi tad eva pu(tyam 12.40 303pa§ya pa5ya vayasyams te 11.19 235na cantar na bahir yasya 9.13 157 pasyatsu .baleu dadiira lilaya 11.51 257naham bhaitaviin amba 8.35 ll9na hy anyo jato jyiin 10.8 178 patamano 'pi tad-de has 6.14 14naitad vicitram manujarbha-mayina[l 12.38 300 payamsi yasam apibat 6.39 33naivasmod vai ruditam sutasya sa 7.6 47 payayitvd stanam matd 6.30 25phalair aparayad ratnai{l 11.11 228nalakavara-ma(tigrivdv 9.23 169 phala-prabala-stavaka- 12.4 271nalakavara-ma(tigrivav 10.23 197 phaldrthi dhdnyam tldaya 11.10 227nama{! parama-kalya(ta 10.36 209nandddaya[l samagamya 11.21 237 phala-vikrayi(ti tasya 11.11 228nandddaya5 cddbhuta-darsandkuld{l 7.8pindhi-bhogotthitam adbhutam mahaj 12.33 294pita-prtlyasya janani 7.35 76nanda{l kim akarod brahman 8.46 133 pitarau ndnvavindetdm 8.47 134nanda{l pathi vaca{l saurer 6.1 2 prabodhayaii chrliga-rave(ta cdru(td 12.1 268nanda{l pramudito mene 8.20 104nanda{l sva-putram ddaya 6.43 37 priidaya matre pratihrtya vismita[l 7.30 71nandasya patni krta-majjanddikam 7.5prag ayam vasudevasya 8.14 98prii(te gate varmasu kt1 nu cintd 12.15 280nandayitvabravid brahman 8.3 83 pra(titam bhavatd yena 8.5 86napa§yat ka5candtmtlnam 7.23 64 prasadam lebhire gopi 9.20 165na puna{! kalpate rajan 6.40 33 prasarya gthe nija-rapam dsthitii 6.13 13ndrayo 'bhibhavanty etiin 8.18 102 prasnutam payayiim dsa 7.34 754945p

338 Srimad-BhigavatampriJtar eva krtdh4ras 11.16 233 sa eva yad-drg-vaya svayam sthita 12.12 277pratim4!Jena bakari-vesanam 12.26 28 s4 grhitvd kare kmwm 8.33 118pratfate tv4m diJSarha 11.17 233 saha-ramo vasams cakre 8.52 141pratiya khe 'vasthitam iSa-nirgamam 12.33 294 saha-riJmo vraja-stn(l4m 8.27 111pratispardhete srkkabhyam 12.21 284 siJkam bhekair vilatrghanta 12.10 274pravrddha-sneha-kalila- 8.44 130 sa kapitthair mah4-kaya 11.43 252pretyclgatam ivotsukyad 11.54 260 s4 khe-cary ekadotpatya 6.4 5pr§nigarbhas tu te buddhim 6.25 22 sakrd yad-atrga-pratim4ntar-4hit4 12.39 301puram yath4 rudra-sare.a viddham 7.29 70 iamit;lire ciJnaka-sarikha-samstavais 11.52 258puriJ n4rada-S4pena 9.23 169 sammilya mrga-SiJviJi 7.37 77puriJnena vraja-pate 8.17 101 s4 muiica muliciJ/am iti prabir;li 6.11 11pan:w 'ntar-ange pavano niruddho 12.31 292 saiijata-kopa sphurit4rur;ladharam 9.6 149parvam tu tan-nivanita- 6.17 15 saiijato mayi bh4vo vdm 1o.42 216parvdparam bahiS ciJntar 9.13 157 santatrasu sma tad viya 6.17 15parvavat sth4pitam gopair 7.12 53 sapr4tar-4Sau go-vatsiJms 11.45 253patan4 loka-bala-ghni 6.35 30 sarit-trro-gatam k.am 11.12 229Rsarve na§yantu vr;10r 6.29 23s4 tatra dadr§e viSvam 8.37 122r4jann ajagaram carma 12.36 298rom cakru5 ca sakrt4 6.20 18 satyam arka-kararaktam 12.20 284rom vidadhire samyag 6.19 17 sa vai bako niJma mah4n 11.48 25ro viditvakhila-bhata-hrt-sthita 12.25 287 s4 viya viSvam sahasiJ 7.37 77riJmam ca rohir;i devi 11.12 230 sil4yam patitas tatra 11.25 239siSams cacara nighnanti 6.2 3ros4 diSa§ ca pratinedire jana 6.12 12rejatu k.a-ram4bhyam 11.34 245 smrti syiJn mat-prasadena 10.21 194rojjv-akaa-srama-bhuja-calat- 9.3 146 smrtyam siras lava niv4sa-jagat-pra(l4me 10.38 211r bhagavata-mukhyasya 10.24 198 srr-madad abhijatyadir 10.8 178rudantam sutam adiJya 7.11 52 sriyiJ kirtyanubh4vena 8.19 102sf71gr-agni-da!ry-asi-jala-dvija- 8.25 109rudat4nena padena50ruditam anuniSamya tatra gopyo 7.25 65 srr;uyiJc chroddhaya martyo 6.44 387.9rudrasyiJnucarau bhatv4 10.2 173 srr;vantyiJ kila tan-m4tur 8.28 112rurudur anupalabhya nanda-sanum 7.25 66 srutv(J sva-dh4mno 'nty aja clgato 'cirad 12.35 297srutv(J tad vismit4 gopa 11.54 260s srutv4 tan-nidhanam svasti 6.42 36sadbhi ir;10ti tam taam 10.17 190 steyam svadv atty atha dadhi- 8.29 112sadhaoom sama-citt4n4m 10.18 191 sth4n4gatam tam parirabhya nirvrtd 11.53 25sadhaoom sama-citt4nam 10.41 214 stri-janair anugayadbhiS 10.3 173sadri-dvrpabdhi-bhugolam 8.37 122 suklo roktas tath4 pita 8.13 9isadyo !a-smrtir gopi 8.44 130 sanos tanau vrya vid4rit4sye 8.39 122sa eva d!O hy utpato 6.32 27 sapav!am krt4tithyam 8.3 8Jsa eva nityatma-sukh4nubhaty-abhi- 12.39 301 sutam maya samskrtam te 8.7 8IJ

Index of Sanskrit Verses 339sutam ya.Soda niipa.Syat 7.22 64 tdsam aviratam kr:ta 6.40 33sumsasam kalpita-karr;ta-bhar;ta- 6.5 6 tasmai tubhyam bhagavate 10.33 206sva-matu svinna-gatraya 9.18 162 tasman nandatmajo yam te 8.19 102svam svam vatsa-kulam saroe 11.46 254 tasmin stanam durjara-viryam ulbar;tam 6.10 10min svdn sahasropari-sankhyayanvitdn 12.2 269 tasya svanenatigabhira·ramhasd 6.12 12svapna-dt4 mahotpata 6.29 23 tatas tu bhagavan kr:w 8.27 111sva-vaseniipi k(lena 9.19 163 tatha ya.Soda-rohityav 11.34 2455vetadvipa-patiS cittam 6.24 22 tato bhaktir bhagavati 8.51 140T tato 'tihta sva-krto 'krtarhar;tam 12.34 295tac chrutvd bhagavan kr;tas 12.30 291 tato 'tikayasya niruddha-margir:w 12.31 292tac chrutvaika-dhiyo gopa 11.31 243 tatra cakrur vrajavasam 11.35 246tada bakarim sura-loka-vasina 11.52 258 tatrajagmu kuru-srelha 11.1 220tad-adbhuta-stotra-suvadya-gitika- 12.35 297 tatra sriya paramaya kakubha 10.28 201tada ghana-cchada deva 12.29 290tatrasur vajra-nirbhinnam 11.47 254tad a ham mattayor madhvya 10.19 193 tatratyas ca punar darad 12.5 272tad api dvy-angulam nyanam 9.16 160 tatropananda-namaha 11.22 237tad bralii me maha-yogin 12.42 305 tat tatha sadhayyami 10.25 158tad-dagdha-sattva-durgandho 12.23 285 tat tatradyaiva yasyama 11.29 242tad dama badhyamanasya 9.15 159tau dlva madira-mattau 10.7 177tad gacchatam mat-paramau 10.42 216 tau vatsa-palakau bhatva 11.45 253tais tair atulyatiSayair 10.34 207 tavad balan upadaya 11.27 240tam arikam ara4ham apayayat stanam148 tav anghri-yugmam anukrya 8.22 106tam antariat patitam silayam 7.29 70 tavan nandadayo gopd 6.31 26tam apatantam sa nigrhya tu'J4ayor 11.51 257tavat pravlds tv asurodarantaram 12.26 288tam a.Smanam manyamana 7.27 68 tayor anugraharthaya 10.7 177tam atta-y#m prasamiya satvaras 9.9 152 tenaiva sakam prthuka sahasra.Sa 12.2 269tam dmva parama-prita 8.2 83 tenaiva saroeu bahir gateu 12.32 293tam dmva vril;lita devyo 10.6 177 te tatra dadr§ur bald 11.47 254tam ke5a-bandha-vyatakta-mallikam 6.5 6 te tatra vaTtitam gopai 6.41 369.5tam matvdtmajam avyaktam 9.14 157 trayya copanadbhiS ca 8.45 131tamo-madam haryami 10.19 193 tf!ldvarta santarayo 7.26 66tam stanya-kama asadya 9.4 147 tf!ldvarta-nistabhi 7.23 64tam svastimantam puada-nitam 7.30 71 turiga-srrigalayo 'py etas 12.21 284tam talu-malam pradahantam agnivad 11.50 256 turya-ger:ta mahata 11.32 244tvam ca sniita krtaharo 11.19 235tam tlr;ta-cittam ativama-celitdm 6.9 9tam vatsa-rapir;tam viya 11.42 251 tvam eka sarva-bhataniim 10.30 203tam viya vismita bald 11.44 252 tvam eva kalo bhagavan 10.30 203td nphala bhavyanti 7.17 59 tvam eva puo 'dhyaa 10.31 203tan-matarau nija-sutau ghrr;taya 8.23 107 tvam hi brahma-vidam srelha 8.6 87tan-niida-hla-manasdv anusrtya lokam 8.22 106 tvam mahan prakrti sama 10.31 203tan viya kr:ta sakalabhaya-prada 12.27 289 tyaktva y#m sutam bhitam 9.12 156

340 Srimad-Bhagavatamu vikalii madhya-gena 11.4 222vfy4srd uttam4 prUi 11.36 247!leur atry-avasita-matin50 vikuroantaS ca tai s4kam 12.9 274udgayati kvacin mugdhas 11.7 225 vilokya nanda prahasad- 11.6 224udviam41,Ulm bhaya-vihvalea1,10m 9.11 155 vilokya patan4-deham 6.31 26ulakhalam vikarantam 11.3 221ulakhalam vikarantam 11.6 244 vipr4 hutv4rcay4m cakrur 7.12 537.9vipra mantra-vido yukliis 7.17' 59ulakhalartghrer upari vyavasthitam 9.8 151 vivrtya netre cara1,10u bhujau muhu 6.11 11unm4da ye hy apasm4ra 6.28 23 vrajam jag4ma nandasya 8.1 82upagiyam4na-m4hatmyam 8.45 131 vrajan sv4n sv4n sam4yujyg 11.31 243upeai kim dhana-stambhair 10.18 191utliirya gopi swrtam paya puna 9.7 150 vrajantam atry-4d vaiku(t!ha 6.26 22vrajasyov4ha vai harm 11.9 226utthatatry-am ito 'sm4bhir 11.23 238 vrajaukasam bahu-titham 12.36 298utthita kr1,10-nirbhukta- 6.34 29 vrddhan balan striyo rajan 11.31 243vrndavanam govardhanam 11.36 247vvrndavanam sampraviSya 11.35 246v4ciyitv4 svastyayanam 7.15 54 Vf14yam41,1QU nardantau 11.40 249vadanti liivaka hy ete 8.34 119 vrtte svarlokatiim bhayo 11.22 195v4ditra-gita-dvija-mantra-v4cakaiS 7.4 44 try-4datliitry-ahataiSvarya 8.36 121vaikarikar;indriyar;i 8.38 122 try-akliitry-atam idam viSvam 10.29 202va1,10vim try-atanon m4yam 8.43 129 try-tltliijagara-tur,u;lena 12.18 282valgu-smiliiptlrlga-visarga-viitair 6.6 6yvanamvrndavanamn4ma 11.28 241 yacchan priyatamam kim nu 6.36 30v4r;i gu(ltlnukathane srava1,10u kathay4m 10.38 211 yac chri-mad4ndhayor oogbhir 10.40 214vara-striyam tat-prabhaya ca dharite9 yac-c hrovato 'paity aratir vilf1(111 7.2 40v4rur;im madiram pitv4 10.3 173 yaddsn tad api nyan.am 9.16 160yad-4Srayam yena yatha pratiyate 8.41 125v4stlmsi paryadhu sfghram 10.6 177v4sudeva iti srim4n 8.14 98 yadi daram gata k11r;10 12.6 273v4sudevasya s4nnidhyam 10.22 195 yad imau loka-p4lasya 10.20 194-vasudeva-vaco bhayo 7.33 yadi satya-giras tarhi 8.35 119v4sudev4ya s4nliiya 10.36 209 yadrcchay4 ca devar$ir 10.5 175yadanam aham t1carya 8.7 89vatsair itas tata ubhav anukf1yam41,Ulu 8.24 108vats4n murican kvacid asamaye 8.29 112 yadanam aprthag-bhav4t 8.12 94vayam dhanyatam4 loke 12.43 305 yady evam tarhi try-adehi- 8.36 121vayam pibamo muhus tvatta 12.43 305 ya etasmin maha-bhaga 8.18 102vayasyai kr1,10-balayor 11.41 250 ya etat patan4-moam 6.44 38y4ni y4nfha giliini 9.2 1446.975vibudhya liim balaka-m4rika-graham 6.8 8vicchayt1bh* pradhavanto 12.8 274 yan na mriyeta drumayor 11.26 240vidhvasta-n4na-rasa-kapya-bhajanam 7.7 48 yarhy arlgan4-darsanfya-kum4ra-lflav 8.24 1vihasanta praticch4y4 12.10 274 yaSodd bhaya.sambhranta- 8.33 118vikanta kiSa-b4l4n 12.9 274 ya§oda ca maha-bhag4 8.40 133

Index of Sanskrit Verses341ya&od4johavu k1.10rilya&od4rli pre yam 4saya&od4-rohi¢bhy4ril 14ywy4vat4r4 jil4yanteJUIM /ra!Jia/ra-viddMrlgoyat kaum4re hari-krtarllyat-p4da-p4rilsur bahu-janma-krcchrato11.1411.136.1910.3410.1412.4112.1223123017207186304277yat sampareta punar eva b4lalroyat tad vigarhitamlrarmay4tudh4ny api s4 svargamyavod autpa.tiko ·ayena yen4val4re!JAlye 'sayanrta-dambhe,-,4-yitva m4yay4tm4naril7.3210.16.3811.277.17.136.4741723224040545',

General IndexNumerals in boldface type indicate references to translations of the verses ofSrimad-Bhagavatam.AAbhidheya defined, 131Abhyutthiinam adharmasyaverse quoted, 208Aborigines selling fruits, a's favor to,227-229Absolute Trutha as, 117, 205realization of, 132-133See also: Cause, ultimate; a, LordAcamana purification, 19Acarya (saintly authority), knowledge via,183See also: Spiritual masterAcaryavan puro veda.quoted, 182-183Acintya khalu ye bhavaquoted, 126Activities. See: Karma; a. pastimes of;Philanthropic activities; Pious activities;Sinful activities; Welfare workAdau sraddha tata sddhuquoted,42Adi-kavi defined, 165Administrators. See: Kings; KatriyasAdvaitam acyutam anadim ananta-rrlpamquoted, 99, 303verse quoted, 24-25, 159Advancement, spiritual, fitness for, 189See also: Life, goal of; Perfection; SuccessAgamapayino nityasverse quoted, 127Age of quarrel. See: Kali-yugaAghasura (python demon)advent of, arrangement of, 279compared to Jaya & Vijaya, 295Aghasura (python demon)compared to mountain, 281, 282, 285cowherd boys entered mouth of, 286-287,288cowherd boys quoted on, 283-286demigods feared, 278a liberated, 294-295, 299-300,301,302-303a vs., 279-281, 286-294in python form, 281-286, 288, 294, 295,298,299quoted on killing a & His associates,279,280relatives of, 279Agriculture. See: Cows, protection of; VaiSyasAguru scent, 29, 30Aharikara-vimiU;lhiitmaquoted, 171Ahiira-nidra-bhayamaithunaril caquoted, 73Ajamila history, Yamaraja & a's devoteesin, 156Ajata-satrava santaverse quoted, 192Aj iina defined, 164Ajo 'pi sann avyayatmaverse quoted, 137-138Am namo 'jas tavarighri avyatquoted, 19Amsa defined, 97Analogiesdecorating face & serving a, 229father's cure & Narada's curse, 178fire & a, 7, 257,262flies & demons, 262snake & a, 8, 9sunshine & kmw-avatara, 97343

344 Srimad-BhigavatamAnanda-cinmaya-rasa defined, 63, 164Ananda-cinmaya-rasa-pratibhdvitabh*quoted, 166verse quoted, 136Ananda-cinmaya-sad-ujjvala-vigrahasyaverse quoted, 51Anarthopa§amam saiidverse quoted, 264AIJ4dntara-stha-paramtiu-cayantara-sthamverse quoted, 164Angani yasya sakalendriya-vrttimantiverse quoted, 51Anga-nyasa purification, 19Animalscowherd boys imitated, 275dead body eaten by, 182, 183humans contrasted to, 86!).a & Balarama imitated, 250modern men compared to, 45, 86slaughter of, 180, 182, 184, 187in Vrndavana, 250See also: Cows; names of other specificanimalsAnityam asukham lokamquoted, 3Antaryami defined, 287Anukalyena krnuquoted,197Anxiety. See: Fear; SufferingAnyabhiita-sanyamquoted, 196Appearance of !).a. See: !).a, advent ofAprayeva dehasyaverse quoted, 297Aprapya mtim nivartanteverse quoted, 138Ariidhananam sarveamquoted, 132Arcanam vandanam dtisyamverse quoted, 212Arjuna, !).a drove chariot of, 164Arjuna trees!).a uprooted, 198-201,208-209medicinal use of, 197Nalakuvara & Mal).igriva as, 197, 202, 203Arto jijnasur arthdrthiquoted, 134Asann api klesada lisa de haJJquoted, 42Ashes as body's fate, 182Asraddadhdna puruaverse quoted, 138Associationwith devotees, 42, 193, 215with !).a, 294, 299-300with saintly persons, 186,190-191,192-193See also: AttachmentAstrology, knowledge by, 86, 87Asuram bhiivam asrita/Jquoted, 196Asuras. See: DemonsAta sri-kr-namiidiquoted, 270verse quoted, 160, 205Athtito brahma-jijnasaquoted, 263, 272Atheistspoverty prescription for, 185soul denied by, 184See also: Demons; Karmis; Materialists;NondevoteesAtma. See: Soul, all entriesAto grha-etra-sutapta-vittairquoted, 129Attachmentto devotees, 42to Govinda (!).a), 38to sense gratification, 85See also: Association; Bodily concept;Desires, materialAadhi cintayet vumquoted, 25Austerityfreedom by, 188by poor man, 188, 189Authority. See: Acarya; Spiritual masterAvavas. See: NondevoteesAvatara hy asankhyeyaverse quoted, 97

General Index 345Avataras (incarnations of Godhead)in animal forms, 208Caitanya (Gaurasundara), 97-98false, 68, 210-211gu(Ul-, 168innumerable, 97a,42,43,49,96,97-98,302-303by time & place, 43See also: Kna, advent ofAvicintya-prabhdvatvadverse quoted, 271Avicyuto 'rha/;J kavibhir nirupitoverse quoted, 296-297Ayurveda-siistra, quoted on rememberingViu, 25Baby, healthy, 26See also: ChildBBaklisura (duck demon)a vs., 255-258relatives of, 279Balarlima, Lordcalves tended by, 248-250, 253, 254catching calves' tails, 108-109childhood play of, 250, 265crawling as child, 105, 106, 109during duck-demon pastime, 256, 259families of Nanda & Vasudeva united by,95imitated animals, 250a accused by, of eating dirt, 117, 119a alerted, about calf demon, 251as a's helper, 111mischief done by, liSname-giving ceremony for, 94-95Nanda ate with, 233-234as plowboy, 248Rohii & Yasoda called, for lunch,230-233,234,235,236Rohii inseparable from, 245-246Rohii suckled, 107-108Vrndavana pleased, 247walking for first time, ll0-111Balasya neha saraJam pitarau nrsimhaquoted, 129Beautiful woman, 10Beings. See: Living entitiesBhagavad-bhakti-hinasyaverse quoted, 297Bhagavad-gitaSee also: Bhagavad-gitii, quotations fromcited on brahmaJa, 56cited on a as Parabrahman, 270a known via, 276Srimad-Bhagavatam supplements, 139Bhagavad-gita, quotations fromon attachment to sense gratification, 85on auspiciousness of devotional path, 302on Brahman realization, 56on cow protection, 18, 57on delusion by external energy, 10on demigod worshipers, 174on devotees as transcendental, 194on devotees glorifying a, 303on devotional service revealing Kra, 154,205on embodied soul, 86-87on food offered to a, 181, 228on going back to Godhead, 34on knowing a in truth, 210on a as Arjuna's chariot driver, 164on a as everything, 62, 206on a as Supreme Brahman, 158onna as Vedas'goal, 131,167on a guiding devotee, 149on a reciprocating surrender,132-133, 167, 257on a's advent, 137-138, 208,262, 292on atriya, 306on living entities struggling, 138on Lord as owner & shelter, 128on Lord controlling nature, 123on material world, 3on miscreants not surrendering to a,174, 193on offering a everything, 229on pious people approaching the Lord, 134on sacrifice, charity & austerity, 235

346 Srimad-BhiigavatamBhagavad-gita, quotations from (continued)on siidhu, 72;...73on sober person, 86on social orders, 56, 88, 92-93on supreme controller, 132on surrender to Kra, 276on tolerating suffering, 126-127on transcending material existence, 51-52Bhagavan.See:Kra,LordBhagaviin bhakta-hrdi sthitaf:tquoted, 302Bhagavata-kathii. See: Kra, pastimes of;Kmw-kathaBhagavatam. See: Srimad-BhagavatamBhagavata Purii7Ja. See: Srimad-BhagavatamBhajate miiril ananya-bhakquoted, 73Bhaktas. See: DevoteesBhakti-rasamrta-sindhu, quotations fromon Kra as inconceivable to materialsenses, 270on Kra as known by devotional service,160,205on reviving Kra consciousness, 42on thinking about Kra, 276Bhaktisiddhanta Sarasvati Thakura, Srila, introducedsacred thread, 57Bhaktivinoda Thakura, quotations fromon knowing Kra by following devotee,199on renouncing sin & remaining in Kra'sfamily, 35on seeking shelter of Hare Kra mantra, 4Bhakti-yoga. See: Devotional service; KraconsciOusnessBhaktyaham ekaya grahyaf:tquoted, 212, 302Bhaktyii miim abhijanatiquoted, 159, 205verse quoted, 154Bhiirata-bhamite haila manya-janma yaraverse quoted, 85Bhava-mahiidavagnidefined, 191Bhogavarya-prasaktiiniirilquoted, 85Bhoktiiraril yajiia-tapasiirilverse quoted, 128Bhriimayan sarva-bhataniquoted, 42, 180Bhrtya defined, 165Birth as demigod, 197See also: ChildbirthBirthright, education more important than, 89Bliss, transcendentaldevotees in, 70, 141Kra bestows, 100, 101Kra in,51,63, 166See also: Enjoyment; HappinessBodily concept of lifeBrahma & Siva in, 168Kra inaccessible by, 167See also: Attachment; Body, material;Desires, material; False ego; Illusion;Mahiimiiyii; Sense gratificationBody, materialbefore birth & aftr death, 184-185evil spirits trouble, 24fate of, 182, 183ghosts haunt, 51in next life, 276perishable, 180protection for, 25as punishment or reward, 180soul within, 87, 167suffering due to, 42, 87, 127See also: Bodily concept; SensesBombay, Dipavali Day festival in, 145Bondage, material, freedom from, 215See also: Life, material; Mahiimaya;SufferingBoys, cowherd. See: Cowherd boysBrahma, Lord, 257in bodily concept, 168Droa, Ohara and, 136, 139festival glorifying Kra astonished, 298worships Kra. 156Yasoda excels, 165-166Brahma-bhataf:t prasanniitmiiquoted, 56

General Index 347Brahmiictiri (celibate student), householdercontrasted to, 85See also: DiscipleBrahmacari guru-kulequoted, 56Brahma defmed, 158Brahma jantititi brtihma"(la/J,quoted, 57Brahma-jnana defined, 132Brahmajyoti. See: Brahman effulgenceBrahmaloka, 298Brahman (spirit)eternal, 272learning about, 263limitless, 270See also: Absolute Truth; Brahman,Supreme; Brahman effulgence;Soul; Spiritual worldBrahman, Supreme, KrQ.a as, 158Brtihmar;w.s (priests & teachers)bogus vs. bona fide, 56, 57ceremony for KrQ.a's safety by, 53-55,56,57in Kali-yuga, 56, 88in KrI).a consciousness movement, 57KrI).a favors, 100at KrI).a's utthtina ceremony, 45, 46atriya under, 306as mystic yogis, 59Nanda's charity to, for KrQ.a's welfare,55,58-59none nowadays, 59-60, 88qualifications of, 55, 56, 57training of, 248VaiI).avas (devotees) excel, 56-57, 88,89BrahmaTJ4a bhramite kona bhagyavtin jivaverse quoted, 176, 186Brahman effulgencefrom KrI).a, 275, 276, 295merging into, 196See also: Brahman (spirit); Brahman,SupremeBrahman platform, VaiI).avas (devotees) on,194Brahma-samhitti, quotations fromon KrI).a & associates, 136on KrI).a and gopi-goddesses, 103on KrI).a available to devotees, 159on KrI).a's effulgence containing universes,154on Lord controlling universes, 164on Lord's many forms, 24-25, 99on spiritual world, 110Brahma-satra. See: Vediinta-satraBrahmeti paramtitmetiquoted, 132Brahmins. See: BrahmaJJasBrhad-bhagavatamrta, quoted on KrQ.a asunlimited, 270-271Burningof dead body, 182, 183of Piitana's corpse, 28, 29, 30, 36of snake's corpse, 28-29ButterKrI).a stole, 113, 114, 115, 145, 150-152Yasoda churned, 145-148cCaitanya-caritamrtafor advanced students, 139- quoted on association with pure devotees,176,215quoted on India's mission, 85quoted on KrI).a as master, 165quoted on living entity receiving seed ofdevotional service, 176, 186Caitanya Mahaprabhu (Gaurasundara)cited on Vedas' purposes, 131as KrI).a, 97-98, 138, 303quoted on association with pure devotees,215quoted on chanting Hare KrI).a, 25quoted on gopis' affection for KrI).a, 31,132quoted on India's mission, 85quoted on living entity receiving seed ofdevotional service, 186

348 Srimad-BhagavatamCaitanya Mahliprabhu (continued). quoted on love of God, 131-132, 166,168quoted on sarikirtana movement, 264Calf (Calves)demon in form of, 250-252!).a and Balarlima caught tails of,108-109!).a & Balarlima tended, 248-250, 253,254!).a & cowherd boys tended, 254, 269,270!).a let loose, 113!).a revived, 293See also: CowsCart demon (Sakatlisura), KHI).a kicked down,47, 48, 49,50-51"Caste system." See: V an:uisrama-dhamw.Catur-varr_r,yam maya smamquoted, 56, 88, 92Catur-vidha bhajante mt'irilquoted, 134Catur-vidha-sri-bhagavat-prasiidaquoted, 57Cause, ultimateLord (!).a) as, 125, 126, 158, 159, 204,300,301of suffering, 42See also: Absolute TruthCelibate. See: Brahmact'iri; Sannyt'isiCeremony. See: Ritualistic ceremonyCeta etair anaviddharilverse quoted, 179Ceto-darpar_r,a-marjanaril bhavamahadavagni-nirvt'ipar_r,amquoted, 191Chtu)iyii va4r_r,ava-seva nistara payeche kebaquoted, 199, 211Chandogya Upan4ad, quoted on knowledgevia iict'irya, 182-183Chanting. See: Hare Kl).a mantra; MantrasCharityby Nanda to brahmar_r,as for Kl).a'swelfare, 55, 58-59at ritualistic ceremony, 234-235Child (Children)ceremonies performed for, 44, 45crying with false tears, 150father giving medicine to, 178!).a pinched, 113, 114mother with, 46, 60parent's "protection" of, 128-129past & present care for, 93Piitanli killed, 3, 7, 8, 11, 31speaks lies, 120witches as enemies of, 24See also: Baby; Childbirth; Cowherd boysChildbirthproverb about, 187in Vedic & modern societies contrasted, 45See also: Baby; Birth; ChildCivilization, modern, Vedic culture vs., 45See also: Society, human; Varr_tt'iSramadharmaColors, !).a assumes, for incarnations, 96,97-98Comparisons. See: AnalogiesConditioned souls. See: Living entities; Soul,changes bodiesConsciousnessmaterial vs. spiritual, 175of tree, 196See also: Kl).a consciousnessCosmic manifestation. See: Heavenly planets;Material world; Nature, material; Planets;UniverseCowherd boysduring duck-demon pastime, 256, 259entered Aghasura's mouth, 286-287,288good fortune of, 276imitated animals, 275!).a revived, 293quoted on Aghlisura (python demon),283-286quoted on Kl).a & yamala-arjuna trees,222-223quoted on !).a killing calf demon, 253sporting with !).a, 269-273, 275tending calves, 254, 269, 270

General Index 349Cowherd men (gopas)beyond material distress, 264cart collapsing around Kr11a perplexed,50, 51,52devotional ecstasy of, 141happy after Kr11a survived whirlwinddemon, 71Kr11a as friend of, 100Kr11a chased by, 113-114moved to Vrndavana, 243-246Putana's corpse and, 27, 28, 29quoted on Kr11a defying death, 261,262received Kr11a silently after Bakasurapastime, 260-261yamala-arjuna trees' fall bewildered,220-223,224Cowherd women. See: Gop isCowsas ceremonial charity, 234Kr11a as protected via, 1 7, 18Kr11a favors, 100-101Nanda gave, to brahmar,tas for Kr11a'swelfare, 58-59protection of, 18, 57, 58suckled Krl}a, 32value of, 18of y asoda, 145See also: CalvesCreation, the. See: Heavenly planets; Materialworld; Nature, material; Planets; Spiritualworld; UniverseCulture. See: Civilization; Society, human;Varr,t6.Srama-dharma; Vedic cultureCurse of Narada on Kuvera's sons (Nalakiivara& Mal}igriva), 169,177-178,193-195,197,214DDcu:lami buddhi-yogam tamverse quoted, 149Danam i.Svara-bhava§ caquoted, 306Dangerof beautiful woman, 10mantras counteract, 21in material world, 3, 4, 25See also: DisturbancesDanta/J defined, 56Dantavakra, 294D6.ridrya-doo gur,ta-r6.Si-n6.Siquoted, 188Darsayarils tad-vidaril lokaDeathquoted, 163..,164Kr11a defied, 261, 262remembering Kr11a at, 276Decorating face & serving Krl}a, analogy of,229Dehino 'smin yath6. de heverse quoted, 86-87Deity of the Supreme Lord, prasada offered to,58See also: WorshipDemigods (devas)Aghasura feared by, 278birth among, 197demons (asuras) contrasted to, 196devotees of, 174humans luckier than, 43Kr11a entering Aghasura dismayed, 291Lord above, 97, 156, 163as materialistic devotees, 196planets of. See: Heavenly planetsshowered flowers on Krl}a, 253, 259, 296See also: names of specific demigodsDemon (s) (asuras)in calf form, 250-252compared to flies, 262demigods (devas) contrasted to, 196devotees contrasted to, 67-68in duck form, 255-258interrupted Kr11a & cowherd boys,278-279Krl}a killing, 7-8,78,101,210,253-254,262Upananda suspected, in attacks on Krl}a,241

350 Srimad-BhagavatamDemons (continued)See also: Atheists; Karmis; Materialists;Nondevotees; names of specificdemonsDesires, materialpurification of, 190, 191result of, 7 3See also: Bodily concept; Sense gratificationDestiny defined, 86-87See also: Future; KarmaDevakias Balariima's mother, 95as KrQa's mother, 90, 91, 135Yasodii excels, 132,135Devari Niirada. See: Niirada MuniDevas. See: DemigodsDevotees of Lord KrQa (bhaktas, VaiQavas)all-good, 214associating with, 42, 193,215austere, achieve KrQa's association, 120in bliss, 70brahmaas excelled by, 56-57, 88,89dear to l(rQa, 84-85demigods as, 196demons constrasted to, 67-68duty of, 149equally disposed to all, 215external & internal, 227following in footsteps of, 199GauQiya, 98, 199glorify l(rQa, 303go back to Godhead, 34-35hearing about l(rQa from, 42householders instructed by, 84, 85karmis contrasted to, 155-156,167Qa accessible to, 159, 167-168Krn11- dear to, 302Qa guides, 149, 160l(rQa known via, 199, 210-2lfl(rQa submissive to, 226-227liberation of, 126, 196Lord (l(rQa) protects, 3, 72, 73, 84, 138,209-210Lord controlled by, 163-164DevoteesLord understood by, 163, 164materialists contrasted to, 130mission of, 84-85mixed & pure, 196mystic power of, 67nitya-siddha, 136, 168nondevotees contrasted to, 193, 209offense to, 215paltry pleasures disinterest, 17 4in parental love, 31, 34as physicians, 194prasdda taken by, 181pure. See: Pure devoteesquoted on worshiping Nanda Maharaja,father of Supreme Brahman, 105respect to, 215sddhana-siddha, 136, 168in santa stage, 167Srimad-Bhagavatam dear to, 276suffer in ecstasy, 70, 141surrender to Lord KrQa, 67-68, 126tolerates suffering, 126transcendental, 194undisturbed, 241in yogamdyd, 130yogis contrasted to, 153-156See also: Saintly persons; Vrndiivana, inhabitantsofDevotional service to Lord KrQa (bhaktiyoga)beginning of, 160, 167chanting & hearing in, 4, 29-30danger dispelled by, 4everything to be used for, 212via l(rQa & spiritual master, 176l(rQa known by, 154, 159, 160, 164, 205,212as life's perfection, 216misery relieved by, 137, 138mixed vs. pure, 196via Niirada, 212perfection of, 141purification by, 73"seed" of, 176, 186

General Index 351Devotional servicesenses in, 29, 30success by, 33surrender in, 73by V;ndavana's residents, 140-141See also: K;I).a, love for; K;I).a consciousness;Offerings for K!;"I).aDhara, 137, 138, 140Dharma-sarilsthapanarthayaverse quoted, 208Dhira defined, 87Dhiras tatra na muhyatiquoted, 86Dhruva Maharaja, 73Dhyanavasthita-tad-gatena manasa pa.Syantiyamyogina/:1quoted, 132Diabetes, case of, 189Dipavali Day festival, 145Dirt-eating, K;I).a accused of, 117-121Disciple, guru's duty to, 306See also: Brahmacari; DevoteesDisease(s)from eating wrong, 189material, VaiI).avas cure, 194See also: Health; MedicineDisturbancesdevotee undisturbed by, 241in Gokula, 237-241See also: Danger; SufferingDog, rich man keeps, 190Drinking. See: Intoxication; WineDrol).a, 137, 138, 140Duck demon (Bakasura)K!;"I).a vs., 255-258relatives of, 279Dul;lkhalayam a.Sasvatamquoted, 138krti defined, 17 4Dust storm from whirlwind demon, 63-65Dutyof devotee, 4, 85, 149of everyone, 85, 88nof father, 87glorifying the Lord as, 296-297Dutyof guru to disciple, 306at ritualistic ceremony, 234-235of society, 93See also: Society, human, social orders inDvapara-yuga, K!;"I).a's incarnation in, 96Dvapare bhagavan syama/:1quoted, 97Dvau bhata-sargau lake 'sminverse quoted, 196Dvija defined, 89EEarth (element), K!;"I).a accused of eating,117-121Earth planet, planetary systems below, 13See also: Material worldEating. See: FoodEconomic developmentby cow protection, 18unnecessary, 180, 189See also: VaiSya(s)EducationEcstasy. See: Bliss, transcendental; Enjoyment;Happiness; K!;"I).a, love forbirthright less important than, 89of brahmaJ;UlS, atriyas & vaiSyas,248See also: Absolute Truth; KnowledgeEgo, false, poor man freed of, 188See also: Bodily concept; Illusion; PrideEkale iSvara kr"(la, ara saba bhrtyaquoted, 165Eko 'py asau racayitum jagad-a1J4a-ko#mverse quoted, 164Elements, material. See: Earth (element); Energy,external; Fire; Nature, materialElevation. See: Advancement, spiritual;Liberation; Perfection; Purification;SuccessEmotions in spiritual world, 110See also: K!;"I).a, love for; K;I).a, relationshipswith

352 Srimad-BhagavatamEnergy, external, delusion by, 10See also: KrQ.a, energy of; Material world;Maya; Nature, materialEnjoymentmaterial, 73, 179material vs. spiritual, 272variety for, 279See also: Bliss, transcendental; Happiness;Sense gratificationEnlightenment. See: Absolute Truth; Education;Knowledge; Krl).a consciousnessEntities, living. See: Living entitiesEvam bahuni karmaTJiverse quoted, 78Evam prabho priyanam caverse quoted, 271Evam sa vavrdhe VTJ-urverse quoted, 78Evil spirits, trouble from, 24See also: Ghosts; Witches, mysticalExistence. See: LifeFaith in Krl).a, 73See also: KrQ.a, love for; WorshipFalse ego, poor man freed of, 188See also: Bodily concept; Illusion; PrideFamilies of Nanda & Vasudeva united, 95See also: Children; Father; Grhasthas;Mother; ParentsFarmers. See: Vai.SyasFatherchild receiving medicine from, 178duty of, 87of Krl).a, 136-138, 140See also: Grhasthas; Mother; ParentsFather's cure & Narada's curse, analogy of,178Fear in material life, 73Festival, Dipavali Day, 145See also: Ritualistic ceremonyFire, Krl).a compared to, 7, 257, 262Flies & demons, analogy of, 262FFlower shower by demigods for Krl).a, 253,259,296Foodby agriculture & cow protection, 57, 58for fitness in spiritual advancement, 189for humans, 181offered to KrQ.a. See: PrasadaForest, Krl).a & cowherd boys in, 269-273,275Forms of the Lord. See: Deity; Krl).a, forms ofFortune, goddess of. See: Goddess of fortuneFreedomby austerity, 188by devotee's association, 215from suffering, 264See also: Liberation; PurificationFruitive activities. See: Karma; Philanthropicactivities; Pious activities, Vedic injunctionson; Sense gratification; SinfulactivitiesFruitive workers. See: Karmis; MaterialistsFruitskapittha, KrQ.a obtained, 252Krl).a & Balarama sported with, 250Fruit vendor, KrQ.a blessed, 227, 228, 229Future, study of, 28See also: Past, present and future; TimeGGambling, wealth wasted on, 179, 180Gandharvas, 296Ganges River, use & misuse of, 175Garbhiidhiina ceremony, 45Gargamunias astrologer, 87Nanda and,83,84,86,88,89,90-92,93predicted KrQ.a's greatness, 263quoted on Balarama, 94-95quoted on Krl).a, 96,98-103as Yadu priest, 82, 90GauQiya Vail).avas, 98, 199Ghosts haunt bodies, 51See also: Evil spirits; Witches, mystical

General Index 353God. See: .l(rQ.a, Lord; NArayaQ.a, Lord;Supersoul; ViQ.U, LordGod consciousness. See: .l(rQ.a consciousnessGoddess of fortune (Lakmi)go pis compared to, l 03Piitana compared to, 7Yasoda excels, 165-166Godhead, returning tovia demigod birth, 197devotees assured of, 34-35via VaiQ.avas (devotees), 194See also: .l(rQ.a, Lord; Spiritual world;Vfndavana"Gods." See: DemigodsGokula (Vraja)danger in, dispelled by Lord's presence, 4.l(rQ.a & Balarama crawling in, 105, 106,109Upananda suggested leaving, 238, 241whirlwind demon disturbed, 63, 64See also: Spiritual world; VfndiivanaGoloka eva nivasaty akhilatma-bhatoverse quoted, 136Goloka Vfndiivana, Piitana promoted to, 33See also: Gokula; Spiritual world;VrndavanaGoodness, ode of (sattva-gu(Ul)absent in ava4(Ulva (nondevotee), 186human life for, 179Copas. See: Cowherd menGopis (cowherd women)cart collapsing around .l(rQ.a perplexed,50, 51, 52devotional ecstasy of, 141enjoyed .l(rQ.a defying Yasoda's ropes,161, 162happy after !).a survived whirlwinddemon, 71!).a bound by, 213.l(rQ.a charmed, 116, 117!).a did bidding of, 225, 226.l(rQ.a's childhood pastimes enjoyed by,108-109.l(rI).a served by, 103loved !).a, 31, 34, 35Gop ismissed .l(rQ.a after dust storm, 66moved to Vfndiivana, 244-246perfection achieved by, 31, 35protected !).a, 17-19, 21-23, 26received .l(rQ.a silently after Bakasurapastime, 260-261Ya8oda informed by, of .l(rQ.a's mischief,112, 113, 115, 116Go1he damodara itiverse quoted, 201Gosvamis, the. See: ]iva Gosvami; RiipaGosviimi; Sanatana GosvamiGovardhana Hill, 24 7Government. See: Civilization; Kings;Katriyas; Society, human;Val\f.llSrama-dharma; Vedic cultureGrains, !).a traded, for fruit, 227, 228, 229See also: FoodGrasses, flavorful, Y a8oda's cows ate, 145Grhasthas (householders)devotees instruct, 84, 85training vital for, 85See also: Father; Mother; ParentsGu(Ul-avatdras, 168Gu(UIS. See: Goodness; Ignorance; Modes ofmaterial nature; PassionGuru. See: Acarya; Spiritual masterGuru-kr(Ul-prasade paya bhakti-lata-bijaverse quoted, 176, 186HappinessHby glorifying the Lord, 297by hearing .l(rQ.a's pastimes, 264material, 187by pious activities, 7 4by serving !).a, 229See also: Bliss, transcendental; EnjoymentHarav abhaktasya kuto mahad-guiJ.dquoted, 186Hare !).a mantradanger dispelled by, 4-5

354 Srimad-BbigavatamHare l

General Index 355Intellectuals. See: Bri1hma; ]nanfsInternational Society for Krishna Consciousness(ISKCON). See: l(rI).a consciousnessmovementIntoxication of Kuvera's sons, 173, 176, 177,193-195See also: WineIsopanad. quoted on human food-quota, 181Iwara-bhdva defined, 306Isvara sarva-bhatilndmquoted, 180JagannAtha-ketra, prasada distribution at,58Janaloka, 298]anasya moho 'yam aham mametiquoted, 128]anmady asya yataquoted, 61, 272]anma karma ca me divyamquoted, 137]anma-labha para pumsdmquoted, 276]anma sdrthaka kari' kara para-upaktiraverse quoted, 85Jaya and Vijaya, 295]iva. See: Soul]iva Gosvami, citedon AghAsura attaining sdri.ipya-mukti, 294on l(r;I).a incarnation, 96]ivasya tattva-jijnasaquoted, 182verse quoted, 189]ivo jivasya jivanamquoted, 181]nana. See: Knowledge]nana-miSra-bhakti, 196]nanfs (speculative philosophers)Brahman effulgence attracts, 275devotees contrasted to, 153-156, 167]yot defined, 87JKKailAsa Hill, 173Kaivalya defined, 105Kali-yuga (Age of quarrel)brdhma in, 56, 88human society in, 45, 189Lord's incarnation for, 97people in, 93Kalpand defined, 208Ki1ma e krodha e$aquoted, 73Kdmais tais tair hrta-jnandquoted, 174Ki1masya nendriya-prftirverse quoted, 189Kamsa, 90, 91, 279, 291Kar;r,akibhi pravrddhdbhisverse quoted, 246-247Kapittha fruits, l(rI).a obtained, 252Karma (fruitive action), living entities subjectto, 176See also: Destiny; Pious activities; SinfulactivitiesKarma-miSra-bhakti, 196Karmfs (fruitive workers)devotees contrasted to, 155-156, 167Vedic injunctions for, 74See also: Demons; Materialists; NondevoteesKArtika month, festival in, 145Killing. See: Animals, slaughter of; MurderKingdom of God. See: Spiritual worldKings retired for purification, 188See also: K$atriyas; names of specific kingsKirtana. See: Hare l(rI).a mantra;Sankirtana-yajnaKirtanad eva kr$yaquoted, 25Kirtaniya sadd hariquoted, 25Knowledgevia dctirya, 183by astrology, 86, 87of Brahman, 263

356 Srimad-BhagavatamKnowledge (continued)human life for, 182See also: Absolute Truth; EducationKrama-sandarbha, cited on KrQa incarnation,96Krishna. See: KrQa, LordKrmi defined, 182Kri-go-raya-vdrJ.ijyamquoted, 18, 57KrQa, Lord (Supreme Personality of Godhead)as Absolute Truth, 117, 205activities of. See: Qa, pastimes ofadvent offor devotee's deliverance & demon'sdemise, 84, 138, 209-210glorifies God, 297His associates accompany, 136His parents precede, 137, 138for religion's revival & irreligion'sremoval, 208teaches spiritual enjoyment, 272transcendental, 137-138See also: Incarnationsaffection for. See: KrQa, love forAghasura liberated by, 294-295,299-300,301,302-303Aghasura vs., 279-281, 286-294all-attractive, 117all-good,214,300all-pervading, 158as Arjuna's chariot driver, 164arjuna trees uprooted by, 198-201,208-209associates of, 136, 299-300, 303avatdras of. See: IncarnationsBakasura vs., 255-258Balarama alerted by, about calf demon,251Balarama as helper of, 111beyond liberation, 299beyond time & space, 158via Bhagavad-gitd, 276birth of. See: KrQa, advent ofin bliss, 51, 63, 166KrQa,Lord. bliss bestowed by, 100, 101body of, 51, 257brahmarJ.as' ceremony for safety of, 53-55Brahman effulgence from, 154-156,275,276,295as butter thief, 113, 114, 115, 145,150-152Caitanya (Gaurasundara) as, 97-98, 138calf demon killed by, 251, 252calves & cowherd boys revived by, 293calves tended by, 248-250, 253, 254,269,270cart demon (Sakasura) kicked by, 4 7, 48,49,50-51catching calves' tails, 108-109as cause of all causes, 125, 126, 158, 159,300,301chanting about, 29-30colors of, for incarnations, 96, 97-98compared to fire, 7, 257, 262compared to Nariiyal}a, 102-103,223-224, 263compared to snake, 8, 9competitors of, 67,68cowherd men & women loved, 260-261cowherd men bewildered about, afteryamala-arjuna trees' fall, 221-223,224cows & brahmarJ.as favored by, 100-101cows suckled, 32crawling as child, 105, 106, 109as creator & controller, 180, 300, 301as Diimodara, 201defied death, 261, 262demigods dismayed by, in Aghasurapastime, 291demigods showered flowers on, 253, 259,296demigods under, 97, 156, 163denied eating dirt, 119, 120dependence on, 73as Devaki's son, 90, 91, 135devotees of. See: Devotee>

General Index 357i(rI).a, Lorddevotional service to. See: Devotional serviceDhara & Drol).a as parents of, 137, 138,140duck demon vs., 255-258eating-dirt accusations against, 117-121enemies of. See: Atheists; Demonsenergy of, 62-63as everything, 205, 206-207expansions of, 136, 166father of. See: Nanda Maharaja; Vasudevaas flute player, 248, 250food offered to. See: Prasadain forest with cowherd boys, 269-273,275forms of, 25, 99fruit vendor blessed by, 227, 228, 229Gargamuni predicted greatness of, 263glorification of, 296-297, 298as Gopi-jana-vallabha, 117gop is' bidding done by, 225, 226gopis bound, 213gopis charmed by, 116, 117gopisloved, 31, 34,35gopis missed, after dust storm, 66gopis protected, 17-19, 21-23, 26gopis serve, 103as Govinda, 25, 38, 123greater than all, 158happy, 71hearing aboutbenefit of, 38, 41,42from devotees, 42purification by, 29-30transcendence by, 51-52wonderful, 47, 48in heart of all, 180in human role, 43imitated animals, 250immeasurable, 158, 159incarnations of. See: Incarnationsindependent, 164kapittha fruits obtained by, 252kidnapped Rukmil).i, 256i(rI).a, Lordkilling demons, 7-8, 78, 101, 210,253-254, 262knows everything, 290liberation given by, 34, 35, 295, 300, 303limitless, 270, 271living entity vs., 100Lord's mercy "saved, " 239, 240, 241,261love forcontrols i(rI).a, 164in cowherd men & women, 260-261in devotee's duty, 149in gopis, 31, 34, 35as life's perfection, 168in Nanda, 263as necessity, 131-132in offerings for i(rI).a, 228, 229parental, 73in Rohil).i & Y asoda compared, 230,231-232in Yasoda, 78, 132, 156-157, 158See also: Devotional service; I).a,relationships with; i(rI).a consciOusnessas master, 165materialists can't know, 205-206mischief done by, 113, 114, 115, 116,117mission of, 84-85mother of. See: Devaki; Yasodaas Mukunda, 99mystic power of, 67Nalakiivara & Mal).igriva delivered by, 203,213, 216Nalakiivara & Mal).igriva prayed to, 202,204-206,208-212name-giving ceremony for, 96, 98-103name of, meaning of, 96, 99, 100, 117Nanda afraid for safety of, 3Nanda ate with, 233-234Nanda loved, 263Nanda's ceremony for welfare of, 55,' 58-59as Nanda's son, 300, 301

358 Srimad-Bhagavataml).a, Lord (continued)Nanda unbound, 224NArada's words fulfilled by, 198, 199via NArada we can know, 210-211nature controlled by, 123nondevotee vs., 257offerings for, 228-229opened mouth wide, 121, 123opulence of, 121, 229, 236as origin of all, 61, 123, 204, 206other names of, 98, 99, 103owns everything, 128, 129as Parabrahman, 270parents of, 136-138, 140pastimes ofas absolute, 117childhood, 41, 42, 43, 105, 135,141-142,145,226-227,265,304as contradictory, 164cowherd ladies enjoyed, 108-109damodara-lila, 201demons interrupted, 278-279as eternal, 136hearing about, 29, 38, 41, 42-43,47,48,51-52,264mischievous, 113, 114, 115, 116, 117misunderstood as mythology, 208names of l(rl).a according to, 99, 100Parikit attracted to, 41, 42, 43remembrance of, 145-146as transcendental, 110Vrajabhiimi's inhabitants sang, 260wonderful, 38, 4 7, 48YasodA & Rohil).i heard & chanted,245-246y asodA sang, 145via yogamaya, 37pious activities of, 306played on PiitanA's breast, 16, 17potency offull in any form, 16-17hladini, 166incarnations according to, 43, 49inconceivable, 51, 162limitless, 159-160, 270, 271, 305l(rl).a, Lordpromoted PiitanA to spiritual world, 32, 33as protected via cow, 17, 18protection byfor devotee, 3, 72, 73, 84, 138,209-210for pious people, 101, 102as sole shelter, 25pure devotees of. See: Pure devoteespurified PiitanA, 29, 30PiitanA angered, 11PiitanA as "mother" to, 8, 9, 10, 31, 32,33,302PiitanA killed by, 11-14, 29, 36-38quotedon demigod worshipers, 174on faithless fool returning to birth &death, 138on food offered to l(rl).a, 181, 228on l(rl).a as known by devotional service,205, 212on}(rl).a as Vedas'goal, 131,167on living entities struggling, 138on Lord reciprocating surrender,132-133, 167on miscreants not surrendering tol(rl).a, 174on Narada and Kuvera's sons, 214on offering l(rl).a everything, 229on sadhu, 72-73on social orders, 88rasa dance enjoyed by, 103, 116reciprocates one's surrender, 132-133, 167relationship(s) withdasya-rasa, 167listed, 34maternal, 78, 120, 121, 123, 147parental, 31, 34, 73, 147in pure love, 168via Vedas, 131via VrndAvana's residents, 138, 141,147, 168See also: Devotional service; l(rl).a,love for; l).a consciousnessremembrance of, at death, 276Rohil).i called, for lunch, 230, 231

General Index 359!).a, Lordas sac-cid-ananda-vigraha, 71Saka!iisura (cart demon) kicked by, 47, 48,49,50-51as Sailkaral).a, 206as satisfied by glorification, 296, 297self-satisfied, 229servants of. See: Devoteesservice to. See: Devotional servicesporting with BalarAma, 250sporting with cowherd boys, 270, 272,273,275via Srimad-Bhagavatam, 276as Supersoul, 287as Supreme Brahman, 158as Supreme Lord, 16-17,49,51, 73,96-97,202,203,204-206,207,208-212as supreme shelter, 128surrender toby devotees, 67-68,73, 126Lord reciprocates, 132-133, 167miscreants who don't, 174, 193by \'asoda, 125-126, 128thinking about, 276, 302-303T:roavarta vs., 62, 63,67-71universal form revealed by, 77, 78universes controlled by, 164as Vasudeva, 206as Vasudeva's son, 98-99in Vrndavana. See: Vrndavanawalking for first time, ll 0-111weighed Yasoda down, 60, 61, 62, 67as within & without, 62witnesses everything, 180worship of. See: WorshipYamaraja fears, 156Yasoda angered, 149, 150Yasoda binding with rope, 158,159,160,161,162,163Yasoda called, for lunch, 231-236Ya8oda caught, stealing butter, 152-155Yasoda inseparable from, 245-246Yasoda loved, 78, 132, 156-157, 158Yasoda missed, during dust storm, 64-66!).a, LordYasoda saw universe in mouth of, 77, 78,123as Yasoda's son, 62, 77, 78, 121, 123,129-130,131,132,134,236Yasoda's stick frightened, 153, 155, 156,157Yasoda suckled, 26, 53, 76, 107-108,148-149Ya8oda's utthana celebration for, 44-47as Yogesvara, 67yogis can't reach, 153, 154-156, 210,277See also: Narayal).a, Lord; ViI).u, LordKmza, the Supreme Personality of Godhead,benefit of reading, 38Km.za-bahirmukha haiya bhoga-vancha kareverse quoted, 42, 191!).a consciousnesscompulsory, 139persons in. See: Devoteespreachers of, 190purifying power of, 29-30relationships in, 34, 35revival of, 42singing !).a's activities sustains,145-146suffering dispelled by, 42See also: Devotional service; Kmza-katha!).a consciousness movementfor associating with saintly persons,192-193brahmar:zas in, 57disturbances & encouragements for, 241foolish miscreants detected by, 17 4purpose of, 139, 272, 276society guided by, 88, 89Srimad-Bhagavatam distributed by, 264fll).a-dvaipayana Vyasa. See: VyasadevaKrr:za-katha (topics of J;la), liberation byhearing, 51-52See also: !).a, hearing about; !).&.pastimes of; I). a consciousne88K rr:za se tomara krr:za dite paraquoted, 199Krr:zas tu bhagavan svayamquoted, 49

360 Srimad-BhagavatamKrr:w-va17,1aril tv4akrr:wmquoted, 97verse quoted, 98Kmura sarilsara kara chtidi' anacaraquoted, 35Krte suklaS catur-bahu/:1quoted, 97Katra-bandhava/:1 defined, 306Katriyas (soldiers & statesmen)brtihmar;w above, 306qualities of, 306training of, 248vaiSyas contrasted to, 28Vasudeva among, 95Kujat-kokila-harilsa-sarasa-gaki17,1emayrlrakulequoted, 250Kunti, Queen, quoted on KnQ.a fearingYasoda, 153Kurvann aniSam anandamverse quoted, 78Kuvera, sons of. See: Nalakuvara & Mal}.igrivaLakmi. See: Goddess of fortuneLami-sahasra-sata-sambhramasevyamanamquoted, 103, 164Lamentation of devotees blissful, 70, 141See also: SufferingLava-mdtra sadhu-sarlge sarva-siddhi hayaverse quoted, 176, 215Leaders, government. See: Kings; KatriyasLiars, mundane & transcendental, 120Liberation (mukti)of Aghasura, 294-295, 299-300, 301,302-303of devotee, 126, 196by hearing krr;w-katha, 51-52of Jaya & Vijaya, 295Knl}.a & associates beyond, 299Knl}.a gives, 34, 35, 295, 300, 303"special," 166, 295, 303LLiberationby thinking of KtQ.a's pastimes, 105types of, 196See also: Freedom; PurificationLifegoal of, 89,131,137, 138for goodness, 179material. See: Life, materialperfection of, 168, 216, 263, 276, 296,297for purification, 93purpose of, 189, 263, 272for spiritual knowledge, 182success of, 229, 276for yajiia (sacrifice), 60See also: Animals; Human beings; Livingentities; ' SoulLife, materialcause of, 41, 42defined, 191fearful, 73as illusion, 35, 42relationship with Knl}.a ends, 34risky, 139transcendence of, 51-52truth about, 86-87See also: Materialists; Material worldLight, spiritual. See: Brahman effulgenceLiterature, KtI}.a conscious, people purchasing,241See also: Bhagavad-gitti; Srimad­Bhiigavatam; Vedic literatureLiving entitieseverywhere, 77as individuals, 295KtQ.a's program for, 100as KtQ.a's servants, 165part of the Supreme, 97receiving "seed" of devotional service,176,186struggle of, 138See also: Animals; Human beings; SoulLokasyajanato vidvamsquoted, 105, 276verse quoted, 264

General Index 361Love of God. See: .KrQa, love for; .KrQll, relationshipswithLunchtime for Qa & cowherd boysannounced by RohiQi & Yasoda, 230-236arranged via Aghasura's advent, 278-279Lust. See: Desires, material; Sense gratificationMMad-bhaktimlabhate paramquoted, 57Madhvacarya, quoted on ViQu, 204Magic powers. See: Mystic powersMahiibhiirata, quoted on arguing about the inconceivable,126Mahad-vicalanam nriJiimquoted, 190Mahii-mantra. See: Hare .KrQa mantraMahiimiiya, materialists in, 130See also: Illusion; Material world; Modes ofmaterial nature; Nature, materialMaharaja Nanda. See: Nanda MaharajaMaharaja Parikit. See: Parikit MaharajaMaharloka, 298Mahatmas (great souls), grhasthas to hetrained as, 85See also: Acarya; Pure devotees; . Saintlypersons; Spiritual masterMahavana, 242Mamaivamso jiva-lokequoted, 97verse quoted, 138Mama vartmiinuvartanteverse quoted, 132-133, 167Mam mano maJimiirils tava januni avyiitquoted, 19Marilsa defined, 187Mana defined, 57Mana thtinindriyaJiverse quoted, 138Manda sumanda-matayoquoted, 93Mandakini River, 173, 175MaQigriva and Nalakiivara. See: Nalakiivaraand MaQigrivaMankind. See: Human beings; Society,humanMantrasgopis chanted, for Qa's protection,21-23,26for protection, 21for purification, 19See also: Hare .KrQa mantraManyanaril sahasreuquoted, 210Material body. See: Body, materialMaterial desires. See: Desires, materialMaterial energy. See: Energy, external;Mahtimaya; Material world; Nature,materialMaterialistsdevotees contrasted to, 130.KrQa unknown to, 205-206in mahtimaya, 130warning to, 87See also: Atheists; Demons; ]iidnis;Karmis; NondevoteesMaterial nature. See: Nature, materialMaterial worldchangeable & chancy, 86-87dangerous,3,4,25enjoyment in, 272spiritual world vs., 272, 299struggle in, 138See also: Heavenly planets; Life, material;Nature, material; Universe(s)Matra-sparsiis tu kaunteyaverse quoted, 127Mat-sthtini sarva-bhii.taniquoted, 62verse quoted, 206Maya (as love), 301Maya (mahtimaya), materialists in, 130See also: Illusion; Material world; Modes ofmaterial nature; Nature, materialMayadhyae!Ja prakrt*quoted, 123Maya-mohita defined, 10

362 Srimad-BhagavatamMayii tatam idam sarvarilquoted, 62verse quoted, 206Miiyayiipahrta-jMniiverse quoted, 17 4, 193Medicinearjuna trees used for, 197father giving, to child, 178Vil).u's protection excels, 25See also: Diseases; HealthMeditation. See: Kn11-a consciousness; YogaMental speculators. See: ]MnisMerging with the Supreme, devotee's attitudetoward, 105Milkin food preparations, 571\nl).a stole, 113, 115YasodA's cows ate grasses fiavoring, 145Mind. See: ConsciousnessMisery. See: SufferingModern age. See: Kali-yugaModes of material nature, devotees beyond,194See also: Goodness; Ignorance; PassionMohitaril n4bhijiini1tiquoted, 10Moa. See: LiberationMoal)am defined, 299Money. See: WealthMonists. See: ]MnisMonkeys, l).a gave stolen milk products tQ,113, 114, 152Motherchild with, 46, 60of l).a, 136-138, 140PutanA acted as, to l).a, 8, 9, 10, 31, 32,33See also: ParentsMother Y a8odA. See: Y a8odA, motherMountain, AghAsura compared to, 281, 282,285Mouse story, 185-186Mrtyu-sarilstlra-vartmaniquoted, 89, 183MU4ha defined, 193Mukti. See: LiberationMu1J4aka Upan4ad, quoted on approaching aguru, 88nMurder, punishment for, 187See also: Animals, slaughter ofMysticism. See: 1\nl).a consciousness; YogaMystic powersof briihmal)aS, 59of devotees, 67by hatha-yoga, 28of l).a & others compared, 67-68listed, 67of PutanA, 5, 13, 16of Vasudeva, 28See also: Evil spirits; Ghosts; Witches,mysticalMystics. See: Devotees; Witches, mystical;YogisMythology, 11-a's activities not to be takenas, 208, 270NNa ca tasmiin manyeuquoted, 85Nalakuvara & Mal).igriva (sons of Kuvera)as arjuna trees, 197, 202, 203intoxicated, 173, 175-177, 193-195I].a delivered, 203, 213, 216Narada mercifully cursed, 169, 176,177-178,193-195,197,214prayed to Lord I].a, 202, 204-206,208-212quoted on Supreme Lord, 202, 204-206,208,209Na miiril dkrtino madhii}Jquoted, 208verse quoted, 17 4, 193Niimasraya kari 'yatane tumiquoted, 4Name-giving ceremony for I].a & BalarAma,94-96,98-103Namesof BalarAma, 94-95of l).a, 96, 98, 99, 100, 103ofViI].U, 25See also: Hare I].a mantra

General Index 363Namo brahmaTJ.ya-devayaquoted,lOONanda MaharAjaabode of, Piitan4 entered, 5, 7afraid for K{Q.a's safety, 3ate with K{Q.a and Balar4ma, 233-234beyond material distress, 264charitable to brahmar,ws for K{Q.a's sake,55,58-59DToQ.a as,138,139-140family of, related to Vasudeva, 95fortunate, 104, 135Gargamuni and, 83, 84, 86, 88, 89,90-92,93as K{Q.a's father, 300, 301K{Q.a unbound by, 224loved Q.a, 263quoted on astrology, 86quoted on devotees traveling to instructhouseholders, 84quoted on pious activities, 7 4simplicity of, 37Vasudeva excelled by, 135Vasudeva's foresight amazed, 27,28wondered at Piitanll's dead body, 27, 28y asodi\ excelled, 134Nandana-ki\nana, 296Nandasya gehe vavrdheverse quoted, 78Nandesvara, 242Narada Muniauspicious appearance of, 176devotional service via, 212God known via, 210-211K{Q.a fulfilled words of, 198, 199mercifully cursed Kuvera's sons, 169, 176,177-178,193-195,197,214previous life of, 191Narada Muni, quotations fromon animal killers, 180, 182, 184on associating with saintly persons, 190,192on body, 183-184on brahmaTJ.a, 56on Nalak.iivara & MaQ.igriva, 193-195on poor man, 185,187-190Narada Muni, quotations fromon wasting wealth, 179Narada-pancaratra, quoted on senses inLord's service, 212Naradhamadefined, 174, 193NarllyaQ.a, Lordexcels everyone, 103K{Q.a compared to, 102-103, 223-224,263See also: K{Q.a, Lord; ViQ.u, LordNari\yaQ.a-i\Srama, 197Narottama dua 'fhi\kura, quotations fromon associating with saints or sense gratifiers,192-193on favor of devotee for deliverance, 199,211Na sadhu manye yata atmano yamquoted, 87, 181Na §ocati na kariatiquoted, 57Na te vidub- svartha-gatim hi v41J.urhquoted, 10, 89, 183Nature, materialbody begins & ends in, 184law of, on animal slaughter, 187Lord controls, 123See also: Body, material; Energy, external;Mahamaya; Material world; Modesof material nature; Universe(s)Nikala-stha maya tare japa#ya dhareverse quoted, 42, 191Nikhatocchrita-sakhabhirverse quoted, 246-247Nirva7J.a. See: LiberationNitya-purTJ.arh samudd4amverse quoted, 204Nitya-siddha associates, 136, 168Nityo nityanam cetana5 cetananamquoted, 97Nondevotees (ava47J.avas)condemned, 17 4devotees contrasted to, 193, 209goodness absent in, 186Q.a vs., 257See also: Atheists; Demons; ]nanis;Karmis; Materialists

364 Srimad-BhagavatamNrsirilhadeva, Lord, 49Nyasa-mantra, 190Occupation. See: Duty; Society, human, socialorders inOffenses to sadhu (devotee), 215Offerings for I).a, 228-229See also: PrasadaOpulence of 1\.fI).a, 121, 229,236See also: Mystic powers; Possessions;WealthOrders, social. See: Brahmar_w.s; Katriyas;Sadras; Vai.SyasOversoul. See: SupersoulpPadma Puriir;r.a, quoted on asuras & devas, 196Pain. See: SufferingParamatma (Supersoul)1\.fl).a as, 287Lord controls universes via, 164soul as part of, 167as supreme controller, 132yogis seek, 153Pararh brahma pararh dhiimaquoted, 132, 158Parasya saktir vividhaiva srayatequoted, 17, 305Para-upakiira defined, 85Parentschildren not ultimately protected by,128-129of 1\.fl).a, 136-138, 140Vedic vs. modern, 45See also: Father; Grhasthas; MotherParikit Maharajahumility of, 306!).a's childhood activities attracted, 41,42,43,304quoted on Lord's childhood activities, 41,43,304Parikit Maharajaquoted on Nalakiivara, Mal).igriva &Narada, 172quoted on Nanda & Ya8oda, 133, 135Sukadeva assured, about Gokula's safety, 4Paritral]iiya sadhuniirhquoted,84, 138,209,253,262,292verse quoted, 208Parvati, 132Paidefined, 103Passion, mode of (rajo-gur;r.a), condemned,179,180, 183Past, present and future, astrology reveals,86,87See also: Future; TimePatrarh pparh phalarh toyarhquoted, 57verse quoted, 181, 228Pavitra-patra (herbs), 57Perfectionof devotional service, 141gopis achieved, 31, 35of life, 168, 216, 263, 276, 296, 297Piitana achieved, 31, 32, 33two types of, 136ViI).U worship as, 132See also: Life, goal of; SuccessPerplexities between Piitana & 1\.fI).a, 8-9Personalists. See: DevoteesPersons. See: Animals; Human beings; Livingentities; Society, humanPhilanthropic activities by former poor man,185See also: Pious activities; Welfare workPhilosophers, speculative. See: ] iinisPious activitiesof cowherd boys in past lives, 276ofGod,306Lord as approached by, 134perfection by, 136Vedic injunctions on, 74of Vrndavana's residents in past lives, 277See also: Philanthropic activities; WelfarePlanetsworkbelow Earth, 13

General Index 365PlanetsLord incarnates on, 43See also: Heavenly planets; Universe(s)Pleasure. See: Bliss, transcendental; Enjoyment;Happiness; Sense gratificationPoetry, KrI].a's activities sung in, 145, 260Poor manausterities by, 188, 189freed of false ego, 188realizes others' pain, 185, 187rich man contrasted to, 190-191Possessions, material, belong to the Lord, 128,129See also: WealthPotency of KrI].a. See: KrI].a, potency ofPoverty. See: Poor manPower. See: Kn!].a, potency of; Mystic powersPrahlAda MahArAja, 73cited on Caitanya, 98quoted on parents & children, 128-129Prakrti defined, 123Prakrtiril svam adhthdyaverse quoted, 137-138Prasada (food offered to KrI].a)devotees take, 160, 181four kinds of, 58offered with love & devotion, 228, 229sins dispelled by, 181Pratyuvaco tato ramaverse quoted, 95Prayers by Nalakuvara & Mal].igriva to LordKn!].a,202,204-206,208-212Prayojana defined, 131Preaching KrI].a consciousness, 190See also: KrI].a, glorification of; KrI].aconsciousness movement, Srimad­Bhagavatam distributed by;Literature, KrI].a conscious, peoplepurchasing; Sankirtana-yajiiaPregnancy. See: ChildbirthPrema defined, 168Prema pum-artho mahanquoted, 131, 166, 168Prema-vivarta, quoted on material existence,41-42,191Pridepoverty dispels, 188wastes wealth, 179, 180, 185See also: Bodily concept; False egoPriests, Vedic. See: Brahmar}(JSProtectionfor body, 25for cows, 18, 57, 58by gopisfor KrI].a, 17-19,21-23,26mantras for, 21for parents' children, 128-129See also: KrI].a, protection byProverbson wealth & poverty, 187on woman & childbirth, 187See also: AnalogiesPrsnigarbha, 140Punar mi4iko bhova story, 185-186Punishmentfor murder, 187by sadhu, 194for sinful activities, 180-181See also: SufferingPur;tya-sravar;ta-kirtanaquoted, 29Purar}(JS as nonfiction, 208Pure devotee(s) of Lord Knl].aduty of, 85KrI].a captured by, 153-156, 164Lord protects, 3Lord's forms revealed to, 25mixed devotee vs., 196service to, 199yogis contrasted to, 153-156PurificationSee also: Acarya; Devotees; Saintly persons;Spiritual masterby devotional service, 73by Ganges River, 175by hearing & chanting about Kn!].a, 29-30life meant for, 93mantras for, 19of material desires, 190, 191of PutanA by Kn!].a, 29, 30of society, 92-93See also: Liberation

366 Srimad-BhagavatamPua defined, 132Piitanicaptivated Ya8odi & RohiQ.i, 9-10, 33as child killer, 3, 7, 8, 11, 31dead body of, 15-16,27-29, 30,36disguised as beautiful woman, 5-7, 9-10,33entered Nanda's abode, 5, 7fierce, 9-10l(nQ.a killed,ll-14, 29,36-38KrQ.a played on breast of, 16, 17as "mother" to Kr'Q.a, 8, 9, 10, 31, 32,33,302mystic power of, 5, 13, 16perfection achieved by, 31, 32, 33purified by Kr,Q.a, 29, 30relatives of, 279as Yasodi's assistant, 33Python, Aghisura in form of, 281-286, 288,Qualities294,295,298,299Qof brahmaJJ.a, 55, 56, 57of atriya, 306Quarrel, Age of. See: Kali-yugaRRajo-guJJ.a (passion mode), condemned, 179,180, 183Rak,asis (mystical witches)as children's enemies, 24in India, 5See also: Evil spirits; GhostsRa4yatiti viSvasaquoted, 73Rama. See: Balarima, Lord; Ra:macandra, LordRa:macandra, Lord, as Kr,Q.a, 96Ramadi-murt4u kala-niyamena t4thanquoted, 302Ramya kiicid uptisanliquoted, 31, 132R4sa dance, Kr,Q.a enjoys, 103, 116Rosas (relationships with KrQ.a). See: Kr,J,lll,relationships withReactions. See: Karma; Nature, material, lawof; Sinful activitiesReality. See: Absolute Truth; Kr,Q.a consciousness;Spiritual worldRelationships, material vs. spiritual, 35See also: Kr,Q.a, relationships withReligion. See: Devotional service; KrQ.a consciousness;Purification; Sacrifice;WorshipRemembering l(nQ.a, 145-146, 276Renunciation, mentality of, 128See also: Kings retired for purification;SannydsiRich man, poor man contrasted to, 190-191See also: Possessions; WealthRitualistic ceremonyby brahmaJJ.CJSfor Kr'Q.a's safety, 53-55for child, 44, 45duties at, 234-235herbs & leaves for, 57by Nanda for l(nQ.a's welfare, 55, 58-59See also: Sacrifice; names of specificceremoniesRohiQ.ias Balarima's mother, 94,95Balarima suckled by, 107-108called Kr'Q.a & Balarima for lunch, 230,231ecstatic anxiety of, for Balarima's safety,IIOinseparable from Balarima, 245-246protected l(nQ.a, 17Piitana enchanted, 9-10, 33Yasoda excelled, 230,231-232RohiQ.i constellation, 45Rope, Yasoda binding KrQ.a with, 158, 159,160, 161, 162, 163abhadeva, quoted on body as suffering, 87RukmiQ.i, Kr'Q.a kidnapped, 256Rulers. See: Kings; KatriyasRiipa Gosvamifollowing in footsteps of, 199quoted on thinking of Kr,Q.a, 276

General Index 367Rapyatvat tu jagad rapamverse quoted, 204Sabde pare ca ni§IJ.(itamquoted, 182Sa ca tenaiva namnd tuverse quoted, 20 lSacred thread, use & misuse of, 56, 57Sacrifice (yajiia), chanting Hare l).a as, 60See also: Offerings for l).a; Ritualisticceremony; Worship; names ofspecific sacrifices (yajiias)Sddhana-siddha associates, 136, 168Sc'Jdhus (saintly persons)associating with, 186,190-191,192-193cited on glorifying the Lord, 296-297defined, 72-73sin mouse story, 185-186poverty accepted by, 188preach l).a consciousness, 190punishment by, 194symptoms of, 192See also: Acarya; Brahma"(taS; Devotees;Pure devotees; Spiritual master'Sddhu-sanga,' 'sadhu-sanga '-sarva-sastrekayaverse quoted, 176, 215Sadyo hrdy avarudhyate 'tra krtibh*su§ubhis tat-ar,uitquoted, 264,276Sages. See: Acarya; BrahmarJas; Devotees;]Mnis; Pure devotees; Saintly persons;Spiritual masterSa gunan samatityaitanquoted, 51-52, 194Saintly persons (sadhus)associating with,l86, 190-191,192-193cited on glorifying the Lord, 296-297defined, 72-73in mouse story, 185-186poverty accepted by, 188preach ,l).a consciousness, 190punishment by, 194Saintly personssymptoms of, 192See also: Acarya; Brahmar;uu; Devotees;Pure devotees; Spiritual masterSaka defined, 121Sakam vijahrub, krta-purJya-punj4b,quoted, 300SakaAsura (cart demon), fl).a kicked down,47, 48, 49,50-51Sakati-vata-paryantasquoted, 246Salvation. See: LiberationSamab, sarve,u bhate,uquoted, 57Samatvenaiva vfk,etaverse quoted, l 03Sambandha defined, 131Samsara defined, 35SanAtana GosvAmiCaitanya's instruction to, on Vedas'purposes,131cited on Y asodA binding l).a, 145quoted on l).a as unlimited, 271Sankhya-yoga, purpose of, 132Sankfrtana-yajiia for present age, 60See also: Hare l).a mantra; Preachingl).a consciousnessSannyasi (renunciant) preaches fl).a consciousness,190Sarapya-mukti defined, 294Sarva-dharman parityajyaquoted, 276Sarva-kara7Ja-kdra7Jamquoted, 126Sarvam khalv idam brahmaquoted, 202, 205Sarvatma-snapanam param vijayate srikrrJa-salikirtanamquoted, 264Sastras (Vedic scriptures). See: Vedas; Vedicliterature; names of specific VedicliteraturesSatdm prasangan mama virya-samvidoverse quoted,l9lSatatam kirtayanto mamquoted, 303

368 Srimad-BhigavatamSat-sariga chd(li' kainu asate vildsaverse quoted, 192Sattva-guf;Ul. See: Goodness, mode ofSayingson wealth & poverty, 187on woman & childbirth, 187See also: AnalogiesSayujya-mukti defined, 294Self. See: SoulSelf-realization. See: Devotional service;KnQ.a consciousness; YogaSelf-realized soul, changing bodies understoodby,87See also: Acarya; Pure devotees; SpiritualmasterSenayor ubhayorhyequoted, 164Sense gratificationhouseholders attracted to, 85as risky, 89See also: Attachment; Desires, material;SensesEnjoyment; HappinessKnQ.a's potency beyond perception of, 270in Lord's service, 29, 30, 212See also: Body, materialServants of God. See: Devotees; Living entities,as l(rQ.a's servantsService to God. See: Devotional serviceSevonmukhe hi jihvadauverse quoted, 160, 205Shower of flowers by demigods for l(rQ.a,253,259,296Siddhas defined, 210Siddhis (mystic perfections) listed, 67Sitaka, quoted on purifying the materialisticheart, 191Sinful activitiesanimal slaughter among, 182, 184Ganges River and, 175pras4da dispels reactions to, 181punishment for, 180-181suffering due to, 182, 183Siva, Lord, 70in bodily concept, 168devotees of, 174Siva, LordKuvera's sons devoted to, 173quoted on ViQ.U worship, 132worships the Lord, 156YaSodAexcels, 165-166Slaughter, animal, 180, 182, 184, 187Snakecorpse of, burning of, 28-29l(rQ.a compared to, 8, 9Society, humanfood supply for, 57-58in Kali-yuga, 45, 189l(nQ.a consciousness movement guides, 88,89past & present, 93purification of, 92-93social orders in, 56, 88-89See also: Civilization; Human beings;Van;ulSrama-dharma; Vedic cultureSoldiers. See: KatriyasSoulatheists deny, 184changes bodies, 86-87as Supersoul's part & parcel, 167See also: Consciousness; Life; Living entitiesSound, transcendental. See: Hare l(rQ.amantra; MantrasSpace travel by mystical witches, 5Speculators, mental. See: ]MnisSpirit. See: Brahman (spirit); Soul; SpiritualworldSpirits, evil, trouble from, 24See also: Ghosts; Witches, mysticalSpiritual life. See: Advancement, spiritual;Devotional service; l(rQ.a consciousnessSpiritual master (guru)devotional service via, 176duty of, to disciple, 306necessary, 88n, 182qualification of, 182seeking shelter of, 199See also: Acarya; Pure devoteesSpiritual worldenjoyment in, 272feelings in, 110

General Index 369Spiritual worldmaterial world vs., 272, 299See also: Gokula; VfndavanaSravana-kirtana defined, 30Sravaril kirtanaril VJJ.Ollquoted, 4, 212Srimad-BhagavatamSee also: Srimad-Bhagavatam, quotationsfromdistribution of, 264, 276extra verses in, 78-79for Giro graduates, 139happiness by hearing, 264Kfl).a known via, 276Vail).avas (devotees) love, 276Vyasa compiled, 105, 276Srimad-Bhagavatam, quotations fromon associating with saintly persons, 191on body as suffering, 181on briihmaiJll, 56on cowherd boys gaining l).a's association,300on delusion by external energy, lOon devotees' achieving Kfl).a's association,120on devotees' controlling the Lord, 163-164on devotee's distress as Lord's mercy, 126on devotees serving l).a, 302on devotional processes, 212on fool not knowing life's goal, 183on glorifying the Lord, 296-297on goodness absent in avaIJllva (nondevotee),186.on guru, 182on hearing & chanting about l).a, 29,42on hearing Srimad-Bhagavatam, 264on "l-and-mine" misconception, 129on Kali-yuga brahmaiJll, 56on Kali-yuga people, 93on l).a as known by devotional service,212on l).a as known via Srimad-Bhagavatam, 276on l).a fearing Yasoda, 153on life's purpose, 189on Lord's incarnations, 97, 98, 101Srimad-Bhagavatam, quotations fromon parents "protecting" children, 128-129on remembering Kfl).a (Narayal).a) atdeath, 276on siidhu, 192on saintly persons as traveling preachers,190on sarikirtana-yajiia, 60on satisfying the Lord, 296on Srimad-Bhagavatam & Vail).avas(devotees), 276on subduing passion & ignorance, 179on Vyasadeva compiling Srimad­Bhagavatam, 105,264,276Srimad-bhagavataril puriil).am amalaril yadvaIJllViiniiril priyamquoted, 276SrJvatiiril sva-kathall kr$1Jll/:lquoted, 29, 42, 73Srutim apare smrtim itarequoted, 105Stars. See: Astrology; Planets; Rohil).i constellationStool as body's fate, 182SuccessStudents, spiritual. See: Brahmaciiri; Disciple;Educationby devotional service, 33of life, 229, 276See also: Life, goal of; PerfectionSuddha-sattva defined, 294Sudras (laborers), 88,89Sufferingbody causes, 42, 87,127of devotees blissful, 70, 141devotees tolerate, 126-127devotional service relieves, 137, 138hearing l).a's pastimes ends, 42, 264poor man understands, 185, 187root cause of, 42sinful activities cause, 182, 183Suhrdall sarva-dehiniimquoted, 192Suhrdam sarva-bhatanarilverse quoted, 128

370 Srimad-BhigavatamSukadeva Gosvami, quotations fromon 1\rl).a, cowherd boys & calves,268-269on 1\rl).a as bound by gopis, 213on Kuvera's sons, 173on Nanda Maharaja, 3on Narada, Nalakuvara & Mal).igriva, 197on yamala-arjuna trees falling, 220, 221on y asoda, 145Sukadeva Gosvami assured Parikit aboutGokula's safety, 4Sukrti defined, 134Sunshine & l).a incarnation, analogy of, 97Supersoul (ParamatmA)l).a as,287Lord controls universes via, 164soul as part of, 167as supreme controller, 132yogis seek, 153Supreme Brahman, K\"l).a as, 158Supreme Personality oi Godhead. See: 1\rl).a,LordSurrender to 1\rl).a. See: 1\rl).a, surrender toSu.ta GosvAmi, quotations fromon Parikit & Sukadeva, 307on Parikit hearing'l\rl).a's childhoodpastimes, 304SutapA, 140Svdda-bhaaQa ceremony, 45Svalpam apy asya dharmasyaquoted, 302Svanthitasya dharmasyaquoted, 296Svarga. See: Heavenly planets; Spiritual worldSvayambhar ndrada sambhuquoted, 210SvetdSvatara Upan4ad, quoted on 1\rl).a's potencies,305TTad aham bhakty-upahrtamverse quoted, 181, 228TtJ4a,na-bhayan mithyoktirquoted, 120Tada rajas-tamo-bhavaverse quoted, 179Tad-vijnanartham sa gurum evabhigacchetquoted, 88nTaj-joT)I]d asv apavarga-vartmaniverse quoted, 191Tamo-guQa. See: Ignorance, mode ofTapasa brahmacaryeQaquoted, 120, 171Tapoloka, 298Tasmdd gurum prapadyetaquoted, 182Tasmat kenapy upayenaquoted, 276Tatha dehantara-praptiquoted, 276verse quoted, 86-87Tato mam tattvato jnatvaverse quoted, 154Tat te 'nukampam susamiamdverse quoted, 126Teachers, spiritual. See: Acarya; BrahmaQaS;Spiritual masterTe-kara"(le lagila ye karma-bandha-phdlisaverse quoted, 192Temples in India, prasdda distribution at, 58Tena tyaktena bhuiijithaquoted, 181Tem satata-yuktanamverse quoted, 149Thread, sacred, use & misuse of, 56, 57Three times, uttering anything, 166Timein higher planets, 1961\rl).a beyond, 158See also: Future; Past, present and futureTitiava karuJ;ikaverse quoted, 192Transcendence. See: Liberation; SpiritualworldTranscendentalists. See: Devotees; ]nanis;Saintly persons; YogisTree(s)consciousness of, 196kapittha, 252

General Index 371Tree(s)Nirada cursed Nalakuvara & Ma1_1igriva tobecome, 195-196yamala-arjuna, 169,220-223, 224Tretayam rakta-van:w 'sauquoted, 97Tripurasura, 70Tfl_livarta vs. Kr1.1a, 62, 63, 67-71Truth about material life, 86-87See also: Absolute TruthTuberculosis, cause of, 189Tyaktva deham punar janmaquoted, 34, 276Uddhava, cited on Putani, 33Universe(s)Kr1.1a as heavy as, 61in Kr1.1a's effulgence, 154living entities everywhere in, 77living entities wander, 176, 186Lord controls, 164Yasoda saw, in i(r1,1a's mouth, 77, 78,123uSee also: Heavenly planets; Material world;UpinandaNature, material; Planets; Spiritualworldquoted on i(r1,1a surviving demons' attacks,239, 240quoted on leaving Gokula for Vdavana,238,241,242Upan4adscited on Lord's running speed, 164impersonal realization via, 132Upasana defmed, 132Utthana ceremony, 44vVaiku1,1tba. See: Spiritual world, all entriesVa4(Wvanam yatha sambhuquoted, 165Vai1,1avas. See: DevoteesVa4(Wva thakura tomara kukkura bhuliyajanaha morequoted, 199Va4(Wva-toa(ti, citedon Aghasura attaining sani.pya-mukti, 294on Kr1.1a kicking cart demon, 49on Yasoda binding i(rQa, 145VaiSyas (farmers & merchants)atriyas contrasted to, 28Nanda among, 95training of, 248V aktum arhasi dharma-jiiaverse quoted, 79Vamana, Lord, 49Vamana Pura(W, quoted on Vi1,1u, 204Vandhya ki bujhibe prasava-vedanaquoted, 187Variety for enjoyment, 279V ar(tti§rama-dharmadivisions in, 85society guided by, 88See also: Brahmacari; Brahma(tas;Grhasthas; Katriyas; Sannyasi;Society, human; Sudras; VaiSyas;Vedic cultureViru1_1i liquor, Kuvera's sons drank, 173, 193Vasudevafamily of, related to Nanda, 95inspired Gargamuni to visit Nanda, 82as i(r1,1a's father, 98-99mystic power of, 28Nanda amazed by foresight of, 27, 28Nanda excelled, 135Vasus, 136Vatsisura (calf demon) vs. Kr1.1a, 250-252VedaiS ca sarvair aham eva vedyaquoted, 131, 167Vedtinta-siltra (Brahma-satra), quotationsfromon learning about Brahman, 263, 272on source of emanation, 272Vedas1.1a as goal of, 131, 167relationship with 1,1a via, 131

372 Srimad-BhagavatamVedas (continued)See also: Vedic literature; names of specificVedic literaturesVede§u durlabham adurlabham atmabhaktauverse quoted, 24-25, 159Vedic culturemantra protection in, 21modern society vs., 45pious activities according to, 74ritualistic ceremony in, 234-235See also: India; Van:uJSrama-dharmaVedic literature, purpose of, 42See also: Vedas; names of specific VedicliteraturesVibhati defined, 160Vidya defined, 132Vijayadhvaja 'lrrtha, verse added by, 79Vimukti defined, 166, 295Vipralve siltram eva hiquoted, 56Virii!-rilpa defined, 77Vi§r ariidhanam paramquoted, 25ViQU, Lordchanting names of, for protection, 25worship of, 132See also: KrQa, Lord; NiirayaQa, Lord;SupersoulVi§FJ.u-bhaktal), smrto daivaverse quoted, 196Vi§FJ.u PuriirJ.a, quoted on cowherd men &women arriving in Vrndavana, 246VistarerJ.eha karurJ.yiitverse quoted, 79Visvanatha Cakravarti 'fhakura, as cited orquotedon Aghisura attaining siirilpya-mukti, 294on demons interrupting Kn1.1a & cowherdboys, 278-279on Kn1.1a kicking cart demon, 49on Narada cursing Nalakuvara &MaQigriva, 178on rasa planets, 13on Y a8oda binding 1\tQa, 145VisvanAtha Cakravarti ThAkura, as cited orquotedon YasodA's forgetfulness via yogamayii,129-130Vraja. See: Gokula; VrndAvanaVrndavana (Vraja)animals in, 250cowherd men & women moved to,243-246cow protection around, 18devotional ecstasy in, 140-141DroQa & DharA appeared in, 139-140Goloka, Putana promoted to, 33inhabitants ofAghasura plotted against, 280following in footsteps of, 138, 141, 147,167-168good fortune of, 277See also: Cowherd boys; Cowherd men;Go pisKn1.1a & Balarama enjoyed, 247Qa & YaSoda in, 134Qa never leaves, 168UpAnanda suggested going to, 242YaSoda saw, in Kt1.1a's mouth, 123See also: Gokula; Spiritual worldVrndavanam parityajyaquoted, 168Vyasadevaliterary intent of, 42, 264as nonfiction writer, 208Srimad-Bhagavatam by, 105, 276wWealthdegradation by, 180-181pride wastes, 179, 180, 185proverb about, 187See also: Economic development; PossessionsWelfare workdistributing Srimad-Bhagavatam as, 276by pure devotee, 84-85

General Index 373Welfare workSee also: K:rI).a consciousness movement;Philanthropic activities; Pious activitiesWestern civilization, wealth wasted in, 179Whirlwind demon (Trl).avarta) vs. KrI).a, 62,63,67-71Wine, wealth wasted on, 179, 180See also: IntoxicationWisdom. See: Absolute Truth; KnowledgeWise men. See: Acarya; Brahma; Devotees;Pure devotees; Saintly persons;Spiritual masterWitches, mysticalas children's enemies, 24in IndiaSee also: GhostsWoman (Women)beautiful, danger of, 10in childbirth saying, 187with Kuvera's sons, 173, 175, 177Piitana disguised as, 5-7, 9-10, 33wealth wasted on, 179, 180See also: Gopis; MotherWork. See: Duty; Karma; Welfare workWorld, material. See: Material worldWorms as body's fate, 182Worship of the Supreme Lordby demigods, 156as ViI).u, 25, 132See also: Devotional service; Offerings forK:rI).a; Ritualistic ceremony;SacrificeYvev api sarveuyverse quoted, 95Y add yadd hi dharmasyaverse quoted, 208Yadu dynastyBalarama united Nanda's family with, 95Gargamuni as priest of, 82, 90Yajiia (sacrifice), chanting Hare K:r.I).a as, 60See also: Offerings for K:r.l}.a; Ritualisticceremony; Worship; nalne$ ofspecific yajiiasYajiia-dtina-tapal_l-karmaquoted, 235Yajiiail_l sarikirtana-prayairquoted, 60verse quoted, 98Yaj iirthat karma 'nyatraquoted, 60Yajno dtinam tapa§ caivaquoted, 235Yamala-arjuna treescowherd men bewildered by fall of,220-223,224Kuvera's sons as, 169Yamaraja fears K:rI).a, 156Yamuna River, 247,250, 254y asoda, motherbinding K:rI).a with rope, 158, 159, 160,161,162,163Brahma excelled by, 165-166called K:rI).a & Balarama for lunch,231-236caught K:rI).a stealing butter, 152-155celebrated utthana ceremony for K:rI).a,44-47churning butter, 145-148COWS of, 145Devaki excelled by, 132, 135Dhara as, 138, 139-140eating-dirt complaints about K:rI).a disturbed,117-121ecstatic anxiety of, for K:rI).a's safety, 110following in footsteps of, 145-147forgot universal vision, 129, 130fortunate, 134, 135goddess of fortune excelled by, 165-166gopis informed, of I).a's mischief, 112,113, 115, 116inseparable from I).a, 245-246K:rI).a angry at, 149, 150I).a feared stick of, 153, 155, 156,157

374 Srimad-BhigavatamYasoda, mother (continued)KrI).a showed universe to, in His mouth,77,78,123as KrQ.a's mother, 62, 77, 131, 134,236KrI).a weighed down, 60, 61, 62, 67in maternal love of KrI).a, 78, 121, 123,129,132,147,156-157,158missed KrI).a during dust storm, 64-66Nanda excelled by, 134as nitya-siddha, 166protected KrI).a, 17, 26Piitana as assistant to, 33Piitana enchanted, 9-10,33RohiQ.i excelled by, 230,231-232sang !).a's pastimes, 145Siva excelled by, 165-166suckled KrQ.a, 26, 53, 76, 107-108,148-149superexcellence of, 165-166, 168surrendered to the Lord, 125-126, 128wondered at vision of cosmos, 123,124-125Y as tu niirayar;wm devam· verse quoted, 103Yasya prabhti prabhavato jagad-ar.u;la-ko#­quoted, 154Y asya yal laar;wm proktamquoted, 56Yata mata, tata pa/ha, misconception of, 212Yathtividtisina kulyaverse quoted, 97Yat karoi yad a.Sniisiverse quoted, 229Yat-ptida-pankaja-paltiSa-viltisa-bhaktyaquoted, 302Yatra yogesvaro hariquoted, 67Yat tapasyasi kaunteyaverse quoted, 229Yavad artha-prayojanamquoted, 189Ye yathti mtim prapadyantequoted, 257verse quoted, 132-133,167Yogaha!ha-, 28for Paramatma realization, 132sankhya-, 132YogamayaSee also: Mystic power(s); KrI).a consciOusnessarranged Aghasura's advent, 279Kamsa and, 91Yogamaya potencyin Balarama-RohiQ.i relationship, 108devotees in, 130KrI).a's cart-kicking concealed by, 51KrI).a's pastimes via, 37in KrQ.a-Yasoda relationship, 62, 77, 78,108, 129-130, 163in Piitana pastime, 1 0Yoga-miSra-bhakti, 196Yoginiim api sarveamquoted, 276Yogisbrahmar;ws as, 59devotees contrasted to, 153-156, 167KrI).a inaccessible to, 153, 154-156,210,277rascal, 68See also: DevoteesYo me bhaktyaprayacchatiquoted, 228Yugas. See: Dvapara-yuga; Kali-yuga

"The Srimad-Bhagavatam is widely acclaimed asthe bible of Indian devotionalism par excellence. HisDivine Grace A. C. Bhaktivedanta Swami Prabhuplidahas produced an exquisite edition of theBhagavatam with English translation and commentary.Through his lucid commentary, the authorreveals the real spirit of the text. The profound essenceof bhakti, divine love, radiates from everypage. The physical layout of these volumes and themany beautiful illustrations are pleasing to the eye aswell as to the mind."Dr. T.M.P. MabadevanDirector, Center of AdvancedStudy of PhilosophyUniversity of MadrasMadras, India"The Bbaktivedanta Book Trust editions offamous religious classics of India with new translationsand commentaries are an important addition toour expanding kl}owledge of spiritual India. The newedition of the Srimad-Bhagavatam is particularlywelcome."Dr. John L. MisbChief, Oriental DivisionNew York Public Library"It bas been my great pleasure recently to haveread the Srimad-Bhagavatam in the superb editionauthorized by A. C. Bbaktivedanta Swami Prabbuplida.The consummate care and devotion to theSanskrit word and its precious meaning are evidenton every page. I am sure this monumental work willgo far to bring the sublime message of theBhagavatam to numerous Westerners who otherwisewould miss this opportunity."Dr. Alex WaymanProfessor of SanskritColumbia University